Acts of the Apostles

A Commentary on the Acts of the Apostles by Hans Conzelmann Translated by James Limburg, A. Thomas Kraabel, and Donald H. Juel Edited by Eldon Jay Epp with Christopher R. Matthews
Fortress Press Philadelphia
Acts of the Apostles

A Commentary on the Acts of the Apostles

1987 in the English translation by Fortress Press

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the copyright owner.
Library of Congress Catalog Card Number 86-45203 ISBN 0-8006-6018-8

Translated from the German Die Apostelgeschichte by Hans Conzelmann; 2., verbesserte Auflage, 1972. Handbuch zum Neuen Testament begrndet von Hans Lietzmann in Verbindung mit Fachgenossen, herausgegeben von Gnther Bornkamm, 7. 1963 J. C. B. Mohr (Paul Siebeck), Tbingen. Biblical quotations, unless otherwise noted, are from the Revised Standard Version of the Bible, copyright 1946, 1952, 1971, 1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A., and are used by permission.
Hermeneia A Critical and Historical Commentary on the Bible Old Testament Editorial Board

Frank Moore Cross, Harvard University, chairman Klaus Baltzer, University of Munich Paul D. Hanson, Harvard University S. Dean McBride, Jr., Union Theological Seminary, VA Roland E. Murphy, O. Carm., Duke University
New Testament Editorial Board

Helmut Koester, Harvard University, chairman Harold W. Attridge, University of Notre Dame Adela Yarbro Collins, University of Notre Dame Eldon Jay Epp, Case Western Reserve University James M. Robinson, Claremont Graduate School

TO THE HIGHLY ESTEEMED THEOLOGICAL FACULTY OF THE RUPRECHT-KARLSUNIVERSITY AT HEIDELBERG

AS A TOKEN OF GRATITUDE FOR THE HONOR BESTOWED IN GRANTING A DEGREE OF DOCTOR OF THEOLOGY
[1st edition, 1963]

The Author

Hans Conzelmann, born in 1915, served on the theological faculties at Tbingen, Heidelberg, and Zrich before assuming a position on the theological faculty at Gttingen. He is well known in English for The Theology of St. Luke (1960), An Outline of the Theology of the New Testament (1969), and Jesus (1973). He has also contributed to Kittels Theological Dictionary of the New Testament, Religion in Geschichte und Gegenwart, Das Neue Testament Deutsch, the Handbuch zum Neuen Testament, and the Meyer Kommentar. His thorough revision of Martin Dibeliuss The Pastoral Epistles and his commentary on 1 Corinthians have already appeared in Hermeneia.
Contents Apostles

Foreword to Hermeneia word to the First German Edition word to the Second German Edition ence Codes iations: Serial Titles, Journals, etc. itles of Works Often Cited rs Note duction l Testimony to Acts Composition xt nguage

thor

A) The Form of the Whole B) The Structure C) The Summaries D) The Speeches ThemesView of History logy Dedication, Proem
*
1

ry

In the first book, Theophilus, I wrote about all that Jesus did and taught from the beginning

until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen. Acts 1:12 (NRSV)

sus: Proems Jesus Farewell Speech and the Ascension * The Earliest Congregation
*
3

After his suffering he presented himself alive to them by many convincing proofs, appearing to them during forty days and speaking about the kingdom of God.
4

While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. This, he said, is what you have heard from me;
5

for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.
6

So when they had come together, they asked him, Lord, is this the time when you will restore the kingdom to Israel?
7

He replied, It is not for you to know the times or periods that the Father has set by his own authority.
8

But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.
9

When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.
10

While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them.
11

They said, Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven. Acts 1:311 (NRSV) *
12

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath days journey away.
13

When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James.
14

All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers.

* Choice of a Replacement for Judas sus: The Legend about the Death of Judas The Miracle at Pentecost
Acts 1:1214 (NRSV) *
15

In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said,
16

Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus
17

for he was numbered among us and was allotted his share in this ministry.

18

(Now this man acquired a field with the reward of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out.
19

This became known to all the residents of Jerusalem, so that the field was called in their language Hakeldama, that is, Field of Blood.)
20

For it is written in the book of Psalms, Let his homestead become desolate, and let there be no one to live in it; and Let another take his position of overseer.
21

So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,
22

beginning from the baptism of John until the day when he was taken up from usone of these must become a witness with us to his resurrection.
23

So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.

24

Then they prayed and said, Lord, you know everyones heart. Show us which one of these two you have chosen
25

to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.
26

And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles. Acts 1:1526 (NRSV) *
1

When the day of Pentecost had come, they were all together in one place.

sus: The List of Nations sus: The Pentecost Narrative * The Pentecost Sermon
2

And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting.
3

Divided tongues, as of fire, appeared among them, and a tongue rested on each of them.

All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
5

Now there were devout Jews from every nation under heaven living in Jerusalem.

And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each.
7

Amazed and astonished, they asked, Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language?

Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10

Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes,
11

Cretans and Arabsin our own languages we hear them speaking about Gods deeds of power. All were amazed and perplexed, saying to one another, What does this mean? But others sneered and said, They are filled with new wine. Acts 2:113 (NRSV)

12

13

*
14

But Peter, standing with the eleven, raised his voice and addressed them, Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say.
15

Indeed, these are not drunk, as you suppose, for it is only nine oclock in the morning. No, this is what was spoken through the prophet Joel:

16

17

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.

The Effects of the Speech

18

Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy.
19

And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist.
20

The sun shall be turned to darkness and the moon to blood, before the coming of the Lords great and glorious day.
21

Then everyone who calls on the name of the Lord shall be saved.

22

You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know
23

this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law.
24

But God raised him up, having freed him from death, because it was impossible for him to be held in its power.
25

For David says concerning him, I saw the Lord always before me, for he is at my right hand so that I will not be shaken;
26

therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. For you will not abandon my soul to Hades, or let your Holy One experience corruption.

27

28

You have made known to me the ways of life; you will make me full of gladness with your presence.
29

Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. (Only first 15 verses of range shown) Acts 2:1436 (NRSV) *
37

Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, Brothers, what should we do?
38

Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit.

* Summary: The Unity of the Earliest Community sus: The Breaking of Bread sus: The Sharing of Property Peter Heals a Lame Man
39

For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.
40

And he testified with many other arguments and exhorted them, saying, Save yourselves from this corrupt generation.
41

So those who welcomed his message were baptized, and that day about three thousand persons were added. Acts 2:3741 (NRSV) *
42

They devoted themselves to the apostles teaching and fellowship, to the breaking of bread and the prayers.
43

Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.

44

45

46

Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts,
47

praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:4247 (NRSV) *
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon.
2

And a man lame from birth was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate so that he could ask for alms from those entering the temple.
3

When he saw Peter and John about to go into the temple, he asked them for alms. Peter looked intently at him, as did John, and said, Look at us. And he fixed his attention on them, expecting to receive something from them.

sus: The Beautiful Gate * Peters Speech

6

But Peter said, I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.
7

And he took him by the right hand and raised him up; and immediately his feet and ankles were made strong.
8

Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God.
9

All the people saw him walking and praising God,

10

and they recognized him as the one who used to sit and ask for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. Acts 3:110 (NRSV) *
11

While he clung to Peter and John, all the people ran together to them in the portico called Solomons Portico, utterly astonished.
12

When Peter saw it, he addressed the people, You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.

15

16

And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you.
17

And now, friends, I know that you acted in ignorance, as did also your rulers.

18

In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer.
19

Repent therefore, and turn to God so that your sins may be wiped out,

20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus,

The Arrest of Peter and John and the Examination before the Council
21

who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets.
22

Moses said, The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you.
23

And it will be that everyone who does not listen to that prophet will be utterly rooted out of the people.
24

And all the prophets, as many as have spoken, from Samuel and those after him, also predicted these days.
25

You are the descendants of the prophets and of the covenant that God gave to your ancestors, saying to Abraham, And in your descendants all the families of the earth shall be blessed.
26

When God raised up his servant, he sent him first to you, to bless you by turning each of you from your wicked ways. (Only first 15 verses of range shown) Acts 3:1126 (NRSV) *
1

While Peter and John were speaking to the people, the priests, the captain of the temple, and the Sadducees came to them,
2

much annoyed because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead.
3

So they arrested them and put them in custody until the next day, for it was already evening. But many of those who heard the word believed; and they numbered about five thousand. The next day their rulers, elders, and scribes assembled in Jerusalem,

with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family.
7

When they had made the prisoners stand in their midst, they inquired, By what power or by what name did you do this?
8

Then Peter, filled with the Holy Spirit, said to them, Rulers of the people and elders,

if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed,

The Prayer of the Congregation

10

let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead.
11

This Jesus is the stone that was rejected by you, the builders; it has become the cornerstone.

12

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.
13

Now when they saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus.
14

When they saw the man who had been cured standing beside them, they had nothing to say in opposition.
15

So they ordered them to leave the council while they discussed the matter with one another.

16

They said, What will we do with them? For it is obvious to all who live in Jerusalem that a notable sign has been done through them; we cannot deny it. (Only first 15 verses of range shown) Acts 4:122 (NRSV) *
23

After they were released, they went to their friends and reported what the chief priests and the elders had said to them.
24

When they heard it, they raised their voices together to God and said, Sovereign Lord, who made the heaven and the earth, the sea, and everything in them,
25

it is you who said by the Holy Spirit through our ancestor David, your servant:Why did the Gentiles rage, and the peoples imagine vain things?
26

The kings of the earth took their stand, and the rulers have gathered together against the Lord and against his Messiah.
27

For in this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed,
28

to do whatever your hand and your plan had predestined to take place.

29

And now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,

Summary: The Life of the Congregation Ananias and Sapphira

30

while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.
31

When they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness. Acts 4:2331 (NRSV) *
32

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common.
33

With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.
34

There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold.
35

They laid it at the apostles feet, and it was distributed to each as any had need.

36

There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means son of encouragement).
37

He sold a field that belonged to him, then brought the money, and laid it at the apostles feet. Acts 4:3237 (NRSV)

*
1

But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property;

with his wifes knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles feet.
3

Ananias, Peter asked, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land?
4

While it remained unsold, did it not remain your own? And after it was sold, were not the proceeds at your disposal? How is it that you have contrived this deed in your heart? You did not lie to us but to God!
5

Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it.

Summary: Signs and Wonders

The young men came and wrapped up his body, then carried him out and buried him. After an interval of about three hours his wife came in, not knowing what had happened.

Peter said to her, Tell me whether you and your husband sold the land for such and such a price. And she said, Yes, that was the price.
9

Then Peter said to her, How is it that you have agreed together to put the Spirit of the Lord to the test? Look, the feet of those who have buried your husband are at the door, and they will carry you out.
10

Immediately she fell down at his feet and died. When the young men came in they found her dead, so they carried her out and buried her beside her husband.
11

And great fear seized the whole church and all who heard of these things. Acts 5:111 (NRSV)

*
12

Now many signs and wonders were done among the people through the apostles. And they were all together in Solomons Portico.
13

None of the rest dared to join them, but the people held them in high esteem. Yet more than ever believers were added to the Lord, great numbers of both men and women,

14

15

so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peters shadow might fall on some of them as he came by.
16

A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured. Acts 5:1216 (NRSV)

The Apostles Arrest, Miraculous Release, and Examination before the Council, including the Advice of Gamaliel
*
17

Then the high priest took action; he and all who were with him (that is, the sect of the Sadducees), being filled with jealousy,
18

arrested the apostles and put them in the public prison. But during the night an angel of the Lord opened the prison doors, brought them out, and said, Go, stand in the temple and tell the people the whole message about this life.

19

20

21

When they heard this, they entered the temple at daybreak and went on with their teaching. When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought.
22

But when the temple police went there, they did not find them in the prison; so they returned and reported,
23

We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside.
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on.
25

Then someone arrived and announced, Look, the men whom you put in prison are standing in the temple and teaching the people!
26

Then the captain went with the temple police and brought them, but without violence, for they were afraid of being stoned by the people.
27

When they had brought them, they had them stand before the council. The high priest questioned them,
28

saying, We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this mans blood on us.
29

But Peter and the apostles answered, We must obey God rather than any human authority. The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.

30

31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins.
32

And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.

The Installation of the Seven Congregational Leaders sus: The Choice of the Seven sus: The Hellenists The Attack on Stephen
(Only first 15 verses of range shown) Acts 5:1742 (NRSV) *
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them.

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith. Acts 6:17 (NRSV) *
8

Stephen, full of grace and power, did great wonders and signs among the people.

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen.
10

But they could not withstand the wisdom and the Spirit with which he spoke.

11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God.
12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council.

Stephens Speech before the Council

13

They set up false witnesses who said, This man never stops saying things against this holy place and the law;
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us.
15

And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel.
1

Then the high priest asked him, Are these things so? Acts 6:87:1 (NRSV)

*
2

And Stephen replied: Brothers and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran,
3

and said to him, Leave your country and your relatives and go to the land that I will show you.

Then he left the country of the Chaldeans and settled in Haran. After his father died, God had him move from there to this country in which you are now living.
5

He did not give him any of it as a heritage, not even a foots length, but promised to give it to him as his possession and to his descendants after him, even though he had no child.
6

And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years.
7

But I will judge the nation that they serve, said God, and after that they shall come out and worship me in this place.
8

Then he gave him the covenant of circumcision. And so Abraham became the father of Isaac and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.
9

The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him,

10

and rescued him from all his afflictions, and enabled him to win favor and to show wisdom when he stood before Pharaoh, king of Egypt, who appointed him ruler over Egypt and over all his household.
11

Now there came a famine throughout Egypt and Canaan, and great suffering, and our ancestors could find no food.

sus: Joseph sus: Criticism of the Temple sus: Stephens Speech * The Martyrdom of Stephen and the Outbreak of Persecution

12

But when Jacob heard that there was grain in Egypt, he sent our ancestors there on their first visit.
13

On the second visit Joseph made himself known to his brothers, and Josephs family became known to Pharaoh.
14

Then Joseph sent and invited his father Jacob and all his relatives to come to him, seventy-five in all;
15

so Jacob went down to Egypt. He himself died there as well as our ancestors,

16

and their bodies were brought back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.
17

But as the time drew near for the fulfillment of the promise that God had made to Abraham, our people in Egypt increased and multiplied (Only first 15 verses of range shown) Acts 7:253 (NRSV) *
54

When they heard these things, they became enraged and ground their teeth at Stephen.

55

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God.
56

Look, he said, I see the heavens opened and the Son of Man standing at the right hand of God!
57

But they covered their ears, and with a loud shout all rushed together against him.

58

Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul.
59

While they were stoning Stephen, he prayed, Lord Jesus, receive my spirit.

60

Then he knelt down and cried out in a loud voice, Lord, do not hold this sin against them. When he had said this, he died.

sus: The Martyrdom of Stephen Philips Mission in Samaria and the Conversion of Simon Magus sus: Simon (Magus) * The Annexation of the New Church to the Earliest Congregation and Peters Clash with Simon Magus
1

And Saul approved of their killing him. That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria.
2

Devout men buried Stephen and made loud lamentation over him.

But Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison.
4

Now those who were scattered went from place to place, proclaiming the word. Acts 7:548:4 (NRSV)

*
5

Philip went down to the city of Samaria and proclaimed the Messiah to them.

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,
7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place. Acts 8:513 (NRSV) *

The Conversion of an Ethiopian Official

14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit.
20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money!
21

You have no part or share in this, for your heart is not right before God.

22

Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.
23

For I see that you are in the gall of bitterness and the chains of wickedness.

24

Simon answered, Pray for me to the Lord, that nothing of what you have said may happen to me.
25

Now after Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem, proclaiming the good news to many villages of the Samaritans. Acts 8:1425 (NRSV) *
26

Then an angel of the Lord said to Philip, Get up and go toward the south to the road that goes down from Jerusalem to Gaza. (This is a wilderness road.)
27

So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship
28

and was returning home; seated in his chariot, he was reading the prophet Isaiah. Then the Spirit said to Philip, Go over to this chariot and join it.

29

30

So Philip ran up to it and heard him reading the prophet Isaiah. He asked, Do you understand what you are reading?
31

He replied, How can I, unless someone guides me? And he invited Philip to get in and sit beside him.
32

Now the passage of the scripture that he was reading was this: Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth.
33

In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.
34

The eunuch asked Philip, About whom, may I ask you, does the prophet say this, about himself or about someone else?
35

Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus.
36

As they were going along the road, they came to some water; and the eunuch said, Look, here is water! What is to prevent me from being baptized?
38

He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him.
39

When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing.
40

But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea. Acts 8:2640 (NRSV)

The Conversion of Paul: The First Account

*
1

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest
2

and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem.
3

Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him.
4

He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? He asked, Who are you, Lord? The reply came, I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.

The men who were traveling with him stood speechless because they heard the voice but saw no one.
8

Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus.
9

For three days he was without sight, and neither ate nor drank.

10

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, Ananias. He answered, Here I am, Lord.
11

The Lord said to him, Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying,
12

and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.
13

But Ananias answered, Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem;
14

and here he has authority from the chief priests to bind all who invoke your name.

15

But the Lord said to him, Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;
16

I myself will show him how much he must suffer for the sake of my name.

(Only first 15 verses of range shown)

sus: Pauls Call 5* Sauls Appearance in Damascus and His Escape * Saul in Jerusalem (and Tarsus)
Acts 9:119 (NRSV) *
19

and after taking some food, he regained his strength. For several days he was with the disciples in Damascus,
20

and immediately he began to proclaim Jesus in the synagogues, saying, He is the Son of God.

21

All who heard him were amazed and said, Is not this the man who made havoc in Jerusalem among those who invoked this name? And has he not come here for the purpose of bringing them bound before the chief priests?
22

Saul became increasingly more powerful and confounded the Jews who lived in Damascus by proving that Jesus was the Messiah.
23

After some time had passed, the Jews plotted to kill him,

24

but their plot became known to Saul. They were watching the gates day and night so that they might kill him;
25

but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket. Acts 9:1925 (NRSV) *
26

When he had come to Jerusalem, he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple.
27

But Barnabas took him, brought him to the apostles, and described for them how on the road he had seen the Lord, who had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus.
28

So he went in and out among them in Jerusalem, speaking boldly in the name of the Lord. He spoke and argued with the Hellenists; but they were attempting to kill him. When the believers learned of it, they brought him down to Caesarea and sent him off to Tarsus.

29

30

31

Meanwhile the church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers.

* *

Paul Heals Aeneas and Raises Tabitha The First Gentile Conversion (through Peter)

Acts 9:2631 (NRSV) *

32

Now as Peter went here and there among all the believers, he came down also to the saints living in Lydda.
33

There he found a man named Aeneas, who had been bedridden for eight years, for he was paralyzed.
34

Peter said to him, Aeneas, Jesus Christ heals you; get up and make your bed! And immediately he got up.
35

And all the residents of Lydda and Sharon saw him and turned to the Lord.

36

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity.
37

At that time she became ill and died. When they had washed her, they laid her in a room upstairs.
38

Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, Please come to us without delay.
39

So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them.
40

Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, Tabitha, get up. Then she opened her eyes, and seeing Peter, she sat up.
41

He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive.
42

This became known throughout Joppa, and many believed in the Lord. Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner. Acts 9:3243 (NRSV)

43

*
1

In Caesarea there was a man named Cornelius, a centurion of the Italian Cohort, as it was called.

sus: The Cornelius Story * Peters Report in Jerusalem

He was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God.
3

One afternoon at about three oclock he had a vision in which he clearly saw an angel of God coming in and saying to him, Cornelius.
4

He stared at him in terror and said, What is it, Lord? He answered, Your prayers and your alms have ascended as a memorial before God.
5

Now send men to Joppa for a certain Simon who is called Peter; he is lodging with Simon, a tanner, whose house is by the seaside.

When the angel who spoke to him had left, he called two of his slaves and a devout soldier from the ranks of those who served him,
8

and after telling them everything, he sent them to Joppa.

About noon the next day, as they were on their journey and approaching the city, Peter went up on the roof to pray.
10

He became hungry and wanted something to eat; and while it was being prepared, he fell into a trance.
11

He saw the heaven opened and something like a large sheet coming down, being lowered to the ground by its four corners.
12

In it were all kinds of four-footed creatures and reptiles and birds of the air. Then he heard a voice saying, Get up, Peter; kill and eat. But Peter said, By no means, Lord; for I have never eaten anything that is profane or unclean.

13

14

15

The voice said to him again, a second time, What God has made clean, you must not call profane.
16

This happened three times, and the thing was suddenly taken up to heaven.

(Only first 15 verses of range shown) Acts 10:148 (NRSV) *

6*

The Church Spreads to Antioch: The First Mixed Congregation

1

Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God.
2

So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, Why did you go to uncircumcised men and eat with them? Then Peter began to explain it to them, step by step, saying,

I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me.
6

As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, Get up, Peter; kill and eat. But I replied, By no means, Lord; for nothing profane or unclean has ever entered my mouth.

But a second time the voice answered from heaven, What God has made clean, you must not call profane.
10

This happened three times; then everything was pulled up again to heaven.

11

At that very moment three men, sent to me from Caesarea, arrived at the house where we were.
12

The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the mans house.
13

He told us how he had seen the angel standing in his house and saying, Send to Joppa and bring Simon, who is called Peter;
14

he will give you a message by which you and your entire household will be saved. And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning.

15

16

And I remembered the word of the Lord, how he had said, John baptized with water, but you will be baptized with the Holy Spirit. (Only first 15 verses of range shown) Acts 11:118 (NRSV) *
19

Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews.

sus: The Word cristiano/v, Christian 0* The Prophecy of Agabus and the Collection for Jerusalem sus: Famines * The Persecution in Jerusalem; Peters Imprisonment and Miraculous Escape

20

But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus.
21

The hand of the Lord was with them, and a great number became believers and turned to the Lord.
22

News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

23

When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion;
24

for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord.
25

Then Barnabas went to Tarsus to look for Saul,

26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians. Acts 11:1926 (NRSV) *
27

At that time prophets came down from Jerusalem to Antioch.

28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius.
29

The disciples determined that according to their ability, each would send relief to the believers living in Judea;
30

this they did, sending it to the elders by Barnabas and Saul. Acts 11:2730 (NRSV)

*
1

About that time King Herod laid violent hands upon some who belonged to the church. He had James, the brother of John, killed with the sword.

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.
5

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him.
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting.
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying.
13

When he knocked at the outer gate, a maid named Rhoda came to answer.

14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel.
16

Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed. (Only first 15 verses of range shown) Acts 12:119 (NRSV)

sus: Herods sus: The Miracle of the Opening of the Gate 5* The Terrible Death of the Persecutor sus: The Death of Herod (Agrippa I) Missionary Journey [1314] * Saul (Paul) and Barnabas in Cyprus

*
20

Now Herod was angry with the people of Tyre and Sidon. So they came to him in a body; and after winning over Blastus, the kings chamberlain, they asked for a reconciliation, because their country depended on the kings country for food.
21

On an appointed day Herod put on his royal robes, took his seat on the platform, and delivered a public address to them.
22

The people kept shouting, The voice of a god, and not of a mortal!

23

And immediately, because he had not given the glory to God, an angel of the Lord struck him down, and he was eaten by worms and died.
24

But the word of God continued to advance and gain adherents.

25

Then after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark. Acts 12:2025 (NRSV) *
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul.
2

While they were worshiping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul for the work to which I have called them.
3

Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.
5

When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them.
6

When they had gone through the whole island as far as Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus.

2*

Antioch in Pisidia (including Pauls Speech, vss 1641*)

7

He was with the proconsul, Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith.
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him

10

and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?
11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand.
12

When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord. Acts 13:112 (NRSV) *
13

Then Paul and his companions set sail from Paphos and came to Perga in Pamphylia. John, however, left them and returned to Jerusalem;
14

but they went on from Perga and came to Antioch in Pisidia. And on the sabbath day they went into the synagogue and sat down.
15

After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, Brothers, if you have any word of exhortation for the people, give it.
16

So Paul stood up and with a gesture began to speak: You Israelites, and others who fear God, listen.
17

The God of this people Israel chose our ancestors and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it.
18

For about forty years he put up with them in the wilderness.

19

After he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance
20

for about four hundred fifty years. After that he gave them judges until the time of the prophet Samuel.

sus: Antioch Iconium

21

Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years.
22

When he had removed him, he made David their king. In his testimony about him he said, I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes.
23

Of this mans posterity God has brought to Israel a Savior, Jesus, as he promised;

24

before his coming John had already proclaimed a baptism of repentance to all the people of Israel.
25

And as John was finishing his work, he said, What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet.
26

My brothers, you descendants of Abrahams family, and others who fear God, to us the message of this salvation has been sent.
27

Because the residents of Jerusalem and their leaders did not recognize him or understand the words of the prophets that are read every sabbath, they fulfilled those words by condemning him.
28

Even though they found no cause for a sentence of death, they asked Pilate to have him killed.

(Only first 15 verses of range shown) Acts 13:1352 (NRSV) *

1

The same thing occurred in Iconium, where Paul and Barnabas went into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks became believers.
2

But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.

So they remained for a long time, speaking boldly for the Lord, who testified to the word of his grace by granting signs and wonders to be done through them.
4

But the residents of the city were divided; some sided with the Jews, and some with the apostles.

And when an attempt was made by both Gentiles and Jews, with their rulers, to mistreat them and to stone them,
6

the apostles learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country;
7

and there they continued proclaiming the good news.

a* Lystra 28* Derbe and Return

Acts 14:17 (NRSV) *

8

In Lystra there was a man sitting who could not use his feet and had never walked, for he had been crippled from birth.
9

He listened to Paul as he was speaking. And Paul, looking at him intently and seeing that he had faith to be healed,
10

said in a loud voice, Stand upright on your feet. And the man sprang up and began to walk.

11

When the crowds saw what Paul had done, they shouted in the Lycaonian language, The gods have come down to us in human form!
12

Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker.

13

The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice.
14

When the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd, shouting,
15

Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them.
16

In past generations he allowed all the nations to follow their own ways;

17

yet he has not left himself without a witness in doing goodgiving you rains from heaven and fruitful seasons, and filling you with food and your hearts with joy.
18

Even with these words, they scarcely restrained the crowds from offering sacrifice to them.

19

But Jews came there from Antioch and Iconium and won over the crowds. Then they stoned Paul and dragged him out of the city, supposing that he was dead.
20

But when the disciples surrounded him, he got up and went into the city. The next day he went on with Barnabas to Derbe. Acts 14:820 (NRSV) *

The Apostolic Council

20

But when the disciples surrounded him, he got up and went into the city. The next day he went on with Barnabas to Derbe.
21

After they had proclaimed the good news to that city and had made many disciples, they returned to Lystra, then on to Iconium and Antioch.
22

There they strengthened the souls of the disciples and encouraged them to continue in the faith, saying, It is through many persecutions that we must enter the kingdom of God.
23

And after they had appointed elders for them in each church, with prayer and fasting they entrusted them to the Lord in whom they had come to believe.
24

Then they passed through Pisidia and came to Pamphylia. When they had spoken the word in Perga, they went down to Attalia.

25

26

From there they sailed back to Antioch, where they had been commended to the grace of God for the work that they had completed.
27

When they arrived, they called the church together and related all that God had done with them, and how he had opened a door of faith for the Gentiles.
28

And they stayed there with the disciples for some time. Acts 14:2028 (NRSV)

*
1

Then certain individuals came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved.
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers.
4

When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them.
5

But some believers who belonged to the sect of the Pharisees stood up and said, It is necessary for them to be circumcised and ordered to keep the law of Moses.
6

The apostles and the elders met together to consider this matter.

sus: The Apostolic Decree sus: The Apostolic Council t Missionary Journey [15:3621:26] 1* The Return of Paul and Barnabas to Antioch; Their Clash and Separation

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers.
8

And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us;
9

and in cleansing their hearts by faith he has made no distinction between them and us.

10

Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?
11

On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.
12

The whole assembly kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles.
13

After they finished speaking, James replied, My brothers, listen to me.

14

Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name.
15

This agrees with the words of the prophets, as it is written,

16

After this I will return, and I will rebuild the dwelling of David, which has fallen; from its ruins I will rebuild it, and I will set it up, (Only first 15 verses of range shown) Acts 15:129 (NRSV) *
30

So they were sent off and went down to Antioch. When they gathered the congregation together, they delivered the letter.
31

When its members read it, they rejoiced at the exhortation.

32

Judas and Silas, who were themselves prophets, said much to encourage and strengthen the believers.

The Visit to the Congregations of the First Journey; Circumcision of Timothy The Journey to Troas and Pauls Vision (Call to Macedonia)
33

After they had been there for some time, they were sent off in peace by the believers to those who had sent them.
35

But Paul and Barnabas remained in Antioch, and there, with many others, they taught and proclaimed the word of the Lord.
36

After some days Paul said to Barnabas, Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing.
37

Barnabas wanted to take with them John called Mark.

38

But Paul decided not to take with them one who had deserted them in Pamphylia and had not accompanied them in the work.
39

The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus.
40

But Paul chose Silas and set out, the believers commending him to the grace of the Lord. He went through Syria and Cilicia, strengthening the churches. Acts 15:3041 (NRSV)

41

*
1

Paul went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek.
2

He was well spoken of by the believers in Lystra and Iconium.

Paul wanted Timothy to accompany him; and he took him and had him circumcised because of the Jews who were in those places, for they all knew that his father was a Greek.
4

As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem.
5

So the churches were strengthened in the faith and increased in numbers daily. Acts 16:15 (NRSV)

*
6

They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia.

When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them;
8

so, passing by Mysia, they went down to Troas.

During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, Come over to Macedonia and help us.
10

When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. Acts 16:610 (NRSV)

0*

Philippi
*
11

We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis,

12

and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days.
13

On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there.
14

A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul.
15

When she and her household were baptized, she urged us, saying, If you have judged me to be faithful to the Lord, come and stay at my home. And she prevailed upon us.
16

One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling.
17

While she followed Paul and us, she would cry out, These men are slaves of the Most High God, who proclaim to you a way of salvation.
18

She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, I order you in the name of Jesus Christ to come out of her. And it came out that very hour.
19

But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities.
20

When they had brought them before the magistrates, they said, These men are disturbing our city; they are Jews
21

and are advocating customs that are not lawful for us as Romans to adopt or observe.

22

The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods.
23

After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely.
24

Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.
25

About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.

sus: Philippi Thessalonica 5* Beroea

26

Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyones chains were unfastened. (Only first 15 verses of range shown) Acts 16:1140 (NRSV) *
1

After Paul and Silas had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
2

And Paul went in, as was his custom, and on three sabbath days argued with them from the scriptures,
3

explaining and proving that it was necessary for the Messiah to suffer and to rise from the dead, and saying, This is the Messiah, Jesus whom I am proclaiming to you.
4

Some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women.
5

But the Jews became jealous, and with the help of some ruffians in the marketplaces they formed a mob and set the city in an uproar. While they were searching for Paul and Silas to bring them out to the assembly, they attacked Jasons house.
6

When they could not find them, they dragged Jason and some believers before the city authorities, shouting, These people who have been turning the world upside down have come here also,
7

and Jason has entertained them as guests. They are all acting contrary to the decrees of the emperor, saying that there is another king named Jesus.
8

The people and the city officials were disturbed when they heard this, and after they had taken bail from Jason and the others, they let them go. Acts 17:19 (NRSV)

*
10

That very night the believers sent Paul and Silas off to Beroea; and when they arrived, they went to the Jewish synagogue.

4*

Athens (including the Areopagus Speech)

11

These Jews were more receptive than those in Thessalonica, for they welcomed the message very eagerly and examined the scriptures every day to see whether these things were so.
12

Many of them therefore believed, including not a few Greek women and men of high standing.

13

But when the Jews of Thessalonica learned that the word of God had been proclaimed by Paul in Beroea as well, they came there too, to stir up and incite the crowds.
14

Then the believers immediately sent Paul away to the coast, but Silas and Timothy remained behind.
15

Those who conducted Paul brought him as far as Athens; and after receiving instructions to have Silas and Timothy join him as soon as possible, they left him. Acts 17:1015 (NRSV) *
16

While Paul was waiting for them in Athens, he was deeply distressed to see that the city was full of idols.
17

So he argued in the synagogue with the Jews and the devout persons, and also in the marketplace every day with those who happened to be there.
18

Also some Epicurean and Stoic philosophers debated with him. Some said, What does this babbler want to say? Others said, He seems to be a proclaimer of foreign divinities. (This was because he was telling the good news about Jesus and the resurrection.)
19

So they took him and brought him to the Areopagus and asked him, May we know what this new teaching is that you are presenting?
20

It sounds rather strange to us, so we would like to know what it means.

21

Now all the Athenians and the foreigners living there would spend their time in nothing but telling or hearing something new.
22

Then Paul stood in front of the Areopagus and said, Athenians, I see how extremely religious you are in every way.
23

For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, To an unknown god. What therefore you worship as unknown, this I proclaim to you.
24

The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands,

sus: Athens sus: The Areopagus Speech * Corinth (including the Trial before Gallio)

25

nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things.
26

From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live,
27

so that they would search for God and perhaps grope for him and find himthough indeed he is not far from each one of us.
28

For In him we live and move and have our being; as even some of your own poets have said, For we too are his offspring.
29

Since we are Gods offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals.
30

While God has overlooked the times of human ignorance, now he commands all people everywhere to repent,
31

because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead. (Only first 15 verses of range shown) Acts 17:1634 (NRSV) *
1

After this Paul left Athens and went to Corinth.

There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them,
3

and, because he was of the same trade, he stayed with them, and they worked togetherby trade they were tentmakers.
4

Every sabbath he would argue in the synagogue and would try to convince Jews and Greeks.

When Silas and Timothy arrived from Macedonia, Paul was occupied with proclaiming the word, testifying to the Jews that the Messiah was Jesus.
6

When they opposed and reviled him, in protest he shook the dust from his clothes and said to them, Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles.

sus: Corinth sus: Lucius Junius Gallio Annaeus 3* The Journey to Palestine via Ephesus and Return
7

Then he left the synagogue and went to the house of a man named Titius Justus, a worshiper of God; his house was next door to the synagogue.
8

Crispus, the official of the synagogue, became a believer in the Lord, together with all his household; and many of the Corinthians who heard Paul became believers and were baptized.
9

One night the Lord said to Paul in a vision, Do not be afraid, but speak and do not be silent;

10

for I am with you, and no one will lay a hand on you to harm you, for there are many in this city who are my people.
11

He stayed there a year and six months, teaching the word of God among them.

12

But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal.
13

They said, This man is persuading people to worship God in ways that are contrary to the law.

14

Just as Paul was about to speak, Gallio said to the Jews, If it were a matter of crime or serious villainy, I would be justified in accepting the complaint of you Jews;
15

but since it is a matter of questions about words and names and your own law, see to it yourselves; I do not wish to be a judge of these matters.
16

And he dismissed them from the tribunal.

(Only first 15 verses of range shown) Acts 18:117 (NRSV) *

18

After staying there for a considerable time, Paul said farewell to the believers and sailed for Syria, accompanied by Priscilla and Aquila. At Cenchreae he had his hair cut, for he was under a vow.
19

When they reached Ephesus, he left them there, but first he himself went into the synagogue and had a discussion with the Jews.
20

When they asked him to stay longer, he declined;

21

but on taking leave of them, he said, I will return to you, if God wills. Then he set sail from Ephesus.

6* Apollos sus: Ephesus The Johannine Christians in Ephesus * Ephesus: The Sons of Sceva (1317*); The Riot Caused by Demetrius (2341*)
22

When he had landed at Caesarea, he went up to Jerusalem and greeted the church, and then went down to Antioch.
23

After spending some time there he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples. Acts 18:1823 (NRSV) *
24

Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures.
25

He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John.
26

He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. Acts 18:2426 (NRSV) *
1

While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples.
2

He said to them, Did you receive the Holy Spirit when you became believers? They replied, No, we have not even heard that there is a Holy Spirit.
3

Then he said, Into what then were you baptized? They answered, Into Johns baptism.

Paul said, John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.
5

On hearing this, they were baptized in the name of the Lord Jesus.

When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied
7

altogether there were about twelve of them. Acts 19:17 (NRSV)

*
8

He entered the synagogue and for three months spoke out boldly, and argued persuasively about the kingdom of God.
9

When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus.
10

This continued for two years, so that all the residents of Asia, both Jews and Greeks, heard the word of the Lord.
11

God did extraordinary miracles through Paul,

12

so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them.
13

Then some itinerant Jewish exorcists tried to use the name of the Lord Jesus over those who had evil spirits, saying, I adjure you by the Jesus whom Paul proclaims.
14

Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit said to them in reply, Jesus I know, and Paul I know; but who are you?

15

16

Then the man with the evil spirit leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded.
17

When this became known to all residents of Ephesus, both Jews and Greeks, everyone was awestruck; and the name of the Lord Jesus was praised.
18

Also many of those who became believers confessed and disclosed their practices.

19

A number of those who practiced magic collected their books and burned them publicly; when the value of these books was calculated, it was found to come to fifty thousand silver coins.
20

So the word of the Lord grew mightily and prevailed.

21

Now after these things had been accomplished, Paul resolved in the Spirit to go through Macedonia and Achaia, and then to go on to Jerusalem. He said, After I have gone there, I must also see Rome.
22

So he sent two of his helpers, Timothy and Erastus, to Macedonia, while he himself stayed for some time longer in Asia.
23

About that time no little disturbance broke out concerning the Way.

(Only first 15 verses of range shown)

The Journey through Macedonia to Corinth and Return to Troas The Sermon in Troas and the Raising of Eutychus
Acts 19:841 (NRSV) *
1

After the uproar had ceased, Paul sent for the disciples; and after encouraging them and saying farewell, he left for Macedonia.
2

When he had gone through those regions and had given the believers much encouragement, he came to Greece,
3

where he stayed for three months. He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia.
4

He was accompanied by Sopater son of Pyrrhus from Beroea, by Aristarchus and Secundus from Thessalonica, by Gaius from Derbe, and by Timothy, as well as by Tychicus and Trophimus from Asia.
5

They went ahead and were waiting for us in Troas;

but we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days. Acts 20:16 (NRSV) *
7

On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight.
8

There were many lamps in the room upstairs where we were meeting.

A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead.
10

But Paul went down, and bending over him took him in his arms, and said, Do not be alarmed, for his life is in him.
11

Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left.
12

Meanwhile they had taken the boy away alive and were not a little comforted. Acts 20:712 (NRSV)

6* 8*

The Journey to Miletus The Farewell to the Elders of the Ephesian Congregation
*
13

We went ahead to the ship and set sail for Assos, intending to take Paul on board there; for he had made this arrangement, intending to go by land himself.
14

When he met us in Assos, we took him on board and went to Mitylene.

15

We sailed from there, and on the following day we arrived opposite Chios. The next day we touched at Samos, and the day after that we came to Miletus.
16

For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost. Acts 20:1316 (NRSV) *
17

From Miletus he sent a message to Ephesus, asking the elders of the church to meet him.

18

When they came to him, he said to them: You yourselves know how I lived among you the entire time from the first day that I set foot in Asia,
19

serving the Lord with all humility and with tears, enduring the trials that came to me through the plots of the Jews.
20

I did not shrink from doing anything helpful, proclaiming the message to you and teaching you publicly and from house to house,
21

as I testified to both Jews and Greeks about repentance toward God and faith toward our Lord Jesus.
22

And now, as a captive to the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,
23

except that the Holy Spirit testifies to me in every city that imprisonment and persecutions are waiting for me.
24

But I do not count my life of any value to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the good news of Gods grace.
25

And now I know that none of you, among whom I have gone about proclaiming the kingdom, will ever see my face again.
26

Therefore I declare to you this day that I am not responsible for the blood of any of you,

From Miletus to Caesarea

27

for I did not shrink from declaring to you the whole purpose of God.

28

Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.
29

I know that after I have gone, savage wolves will come in among you, not sparing the flock.

30

Some even from your own group will come distorting the truth in order to entice the disciples to follow them.
31

Therefore be alert, remembering that for three years I did not cease night or day to warn everyone with tears.
32

And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified. (Only first 15 verses of range shown) Acts 20:1738 (NRSV) *
1

When we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara.
2

When we found a ship bound for Phoenicia, we went on board and set sail.

We came in sight of Cyprus; and leaving it on our left, we sailed to Syria and landed at Tyre, because the ship was to unload its cargo there.
4

We looked up the disciples and stayed there for seven days. Through the Spirit they told Paul not to go on to Jerusalem.
5

When our days there were ended, we left and proceeded on our journey; and all of them, with wives and children, escorted us outside the city. There we knelt down on the beach and prayed
6

and said farewell to one another. Then we went on board the ship, and they returned home.

When we had finished the voyage from Tyre, we arrived at Ptolemais; and we greeted the believers and stayed with them for one day.
8

The next day we left and came to Caesarea; and we went into the house of Philip the evangelist, one of the seven, and stayed with him.
9

He had four unmarried daughters who had the gift of prophecy.

6*

The Arrival in Jerusalem

10

While we were staying there for several days, a prophet named Agabus came down from Judea.

11

He came to us and took Pauls belt, bound his own feet and hands with it, and said, Thus says the Holy Spirit, This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.
12

When we heard this, we and the people there urged him not to go up to Jerusalem.

13

Then Paul answered, What are you doing, weeping and breaking my heart? For I am ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus.
14

Since he would not be persuaded, we remained silent except to say, The Lords will be done. Acts 21:114 (NRSV)

*
15

After these days we got ready and started to go up to Jerusalem.

16

Some of the disciples from Caesarea also came along and brought us to the house of Mnason of Cyprus, an early disciple, with whom we were to stay.
17

When we arrived in Jerusalem, the brothers welcomed us warmly. The next day Paul went with us to visit James; and all the elders were present.

18

19

After greeting them, he related one by one the things that God had done among the Gentiles through his ministry.
20

When they heard it, they praised God. Then they said to him, You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the law.
21

They have been told about you that you teach all the Jews living among the Gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs.
22

What then is to be done? They will certainly hear that you have come. So do what we tell you. We have four men who are under a vow.

23

24

Join these men, go through the rite of purification with them, and pay for the shaving of their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself observe and guard the law.
25

But as for the Gentiles who have become believers, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication.

0*

Pauls Arrest

26

Then Paul took the men, and the next day, having purified himself, he entered the temple with them, making public the completion of the days of purification when the sacrifice would be made for each of them. Acts 21:1526 (NRSV) *
27

When the seven days were almost completed, the Jews from Asia, who had seen him in the temple, stirred up the whole crowd. They seized him,
28

shouting, Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks into the temple and has defiled this holy place.
29

For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple.
30

Then all the city was aroused, and the people rushed together. They seized Paul and dragged him out of the temple, and immediately the doors were shut.
31

While they were trying to kill him, word came to the tribune of the cohort that all Jerusalem was in an uproar.
32

Immediately he took soldiers and centurions and ran down to them. When they saw the tribune and the soldiers, they stopped beating Paul.
33

Then the tribune came, arrested him, and ordered him to be bound with two chains; he inquired who he was and what he had done.
34

Some in the crowd shouted one thing, some another; and as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks.
35

When Paul came to the steps, the violence of the mob was so great that he had to be carried by the soldiers.
36

The crowd that followed kept shouting, Away with him!

37

Just as Paul was about to be brought into the barracks, he said to the tribune, May I say something to you? The tribune replied, Do you know Greek?
38

Then you are not the Egyptian who recently stirred up a revolt and led the four thousand assassins out into the wilderness?

39

Paul replied, I am a Jew, from Tarsus in Cilicia, a citizen of an important city; I beg you, let me speak to the people.
40

When he had given him permission, Paul stood on the steps and motioned to the people for silence; and when there was a great hush, he addressed them in the Hebrew language, saying: Acts 21:2740 (NRSV)

The Speech before the People

*
1

Brothers and fathers, listen to the defense that I now make before you. When they heard him addressing them in Hebrew, they became even more quiet. Then he said:

I am a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to our ancestral law, being zealous for God, just as all of you are today.
4

I persecuted this Way up to the point of death by binding both men and women and putting them in prison,
5

as the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I went there in order to bind those who were there and to bring them back to Jerusalem for punishment.
6

While I was on my way and approaching Damascus, about noon a great light from heaven suddenly shone about me.
7

I fell to the ground and heard a voice saying to me, Saul, Saul, why are you persecuting me?

I answered, Who are you, Lord? Then he said to me, I am Jesus of Nazareth whom you are persecuting.
9

Now those who were with me saw the light but did not hear the voice of the one who was speaking to me.
10

I asked, What am I to do, Lord? The Lord said to me, Get up and go to Damascus; there you will be told everything that has been assigned to you to do.
11

Since I could not see because of the brightness of that light, those who were with me took my hand and led me to Damascus.
12

A certain Ananias, who was a devout man according to the law and well spoken of by all the Jews living there,
13

came to me; and standing beside me, he said, Brother Saul, regain your sight! In that very hour I regained my sight and saw him.
14

Then he said, The God of our ancestors has chosen you to know his will, to see the Righteous One and to hear his own voice;
15

for you will be his witness to all the world of what you have seen and heard.

16

And now why do you delay? Get up, be baptized, and have your sins washed away, calling on his name.

9* Paul Identifies Himself as a Roman Citizen 3:11* The Presentation before the Council
(Only first 15 verses of range shown) Acts 22:121 (NRSV) *
22

Up to this point they listened to him, but then they shouted, Away with such a fellow from the earth! For he should not be allowed to live.
23

And while they were shouting, throwing off their cloaks, and tossing dust into the air,

24

the tribune directed that he was to be brought into the barracks, and ordered him to be examined by flogging, to find out the reason for this outcry against him.
25

But when they had tied him up with thongs, Paul said to the centurion who was standing by, Is it legal for you to flog a Roman citizen who is uncondemned?
26

When the centurion heard that, he went to the tribune and said to him, What are you about to do? This man is a Roman citizen.
27

The tribune came and asked Paul, Tell me, are you a Roman citizen? And he said, Yes.

28

The tribune answered, It cost me a large sum of money to get my citizenship. Paul said, But I was born a citizen.
29

Immediately those who were about to examine him drew back from him; and the tribune also was afraid, for he realized that Paul was a Roman citizen and that he had bound him. Acts 22:2229 (NRSV) *
30

Since he wanted to find out what Paul was being accused of by the Jews, the next day he released him and ordered the chief priests and the entire council to meet. He brought Paul down and had him stand before them.
1

While Paul was looking intently at the council he said, Brothers, up to this day I have lived my life with a clear conscience before God.
2

Then the high priest Ananias ordered those standing near him to strike him on the mouth.

At this Paul said to him, God will strike you, you whitewashed wall! Are you sitting there to judge me according to the law, and yet in violation of the law you order me to be struck?
4

Those standing nearby said, Do you dare to insult Gods high priest?

5*

The Plot on Pauls Life; Transfer to Caesarea

And Paul said, I did not realize, brothers, that he was high priest; for it is written, You shall not speak evil of a leader of your people.
6

When Paul noticed that some were Sadducees and others were Pharisees, he called out in the council, Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead.
7

When he said this, a dissension began between the Pharisees and the Sadducees, and the assembly was divided.
8

(The Sadducees say that there is no resurrection, or angel, or spirit; but the Pharisees acknowledge all three.)
9

Then a great clamor arose, and certain scribes of the Pharisees group stood up and contended, We find nothing wrong with this man. What if a spirit or an angel has spoken to him?
10

When the dissension became violent, the tribune, fearing that they would tear Paul to pieces, ordered the soldiers to go down, take him by force, and bring him into the barracks.
11

That night the Lord stood near him and said, Keep up your courage! For just as you have testified for me in Jerusalem, so you must bear witness also in Rome. Acts 22:3023:11 (NRSV) *
12

In the morning the Jews joined in a conspiracy and bound themselves by an oath neither to eat nor drink until they had killed Paul.
13

There were more than forty who joined in this conspiracy.

14

They went to the chief priests and elders and said, We have strictly bound ourselves by an oath to taste no food until we have killed Paul.
15

Now then, you and the council must notify the tribune to bring him down to you, on the pretext that you want to make a more thorough examination of his case. And we are ready to do away with him before he arrives.
16

Now the son of Pauls sister heard about the ambush; so he went and gained entrance to the barracks and told Paul.
17

Paul called one of the centurions and said, Take this young man to the tribune, for he has something to report to him.

sus: Antonius Felix * The Trial before Felix

18

So he took him, brought him to the tribune, and said, The prisoner Paul called me and asked me to bring this young man to you; he has something to tell you.
19

The tribune took him by the hand, drew him aside privately, and asked, What is it that you have to report to me?
20

He answered, The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though they were going to inquire more thoroughly into his case.
21

But do not be persuaded by them, for more than forty of their men are lying in ambush for him. They have bound themselves by an oath neither to eat nor drink until they kill him. They are ready now and are waiting for your consent.
22

So the tribune dismissed the young man, ordering him, Tell no one that you have informed me of this.
23

Then he summoned two of the centurions and said, Get ready to leave by nine oclock tonight for Caesarea with two hundred soldiers, seventy horsemen, and two hundred spearmen.
24

Also provide mounts for Paul to ride, and take him safely to Felix the governor. He wrote a letter to this effect: Claudius Lysias to his Excellency the governor Felix, greetings.

25

26

27

This man was seized by the Jews and was about to be killed by them, but when I had learned that he was a Roman citizen, I came with the guard and rescued him. (Only first 15 verses of range shown) Acts 23:1235 (NRSV) *
1

Five days later the high priest Ananias came down with some elders and an attorney, a certain Tertullus, and they reported their case against Paul to the governor.
2

When Paul had been summoned, Tertullus began to accuse him, saying: Your Excellency, because of you we have long enjoyed peace, and reforms have been made for this people because of your foresight.
3

We welcome this in every way and everywhere with utmost gratitude. But, to detain you no further, I beg you to hear us briefly with your customary graciousness.

7*

Paul and Felix

We have, in fact, found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.
6

He even tried to profane the temple, and so we seized him.

By examining him yourself you will be able to learn from him concerning everything of which we accuse him.
9

The Jews also joined in the charge by asserting that all this was true.

10

When the governor motioned to him to speak, Paul replied: I cheerfully make my defense, knowing that for many years you have been a judge over this nation.
11

As you can find out, it is not more than twelve days since I went up to worship in Jerusalem.

12

They did not find me disputing with anyone in the temple or stirring up a crowd either in the synagogues or throughout the city.
13

Neither can they prove to you the charge that they now bring against me.

14

But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets.
15

I have a hope in Goda hope that they themselves also acceptthat there will be a resurrection of both the righteous and the unrighteous.
16

Therefore I do my best always to have a clear conscience toward God and all people. Now after some years I came to bring alms to my nation and to offer sacrifices.

17

(Only first 15 verses of range shown) Acts 24:123 (NRSV) *

24

Some days later when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and heard him speak concerning faith in Christ Jesus.
25

And as he discussed justice, self-control, and the coming judgment, Felix became frightened and said, Go away for the present; when I have an opportunity, I will send for you.
26

At the same time he hoped that money would be given him by Paul, and for that reason he used to send for him very often and converse with him.

* Paul before Festus; Appeal to Caesar sus: The Appeal

27

After two years had passed, Felix was succeeded by Porcius Festus; and since he wanted to grant the Jews a favor, Felix left Paul in prison. Acts 24:2427 (NRSV) *
1

Three days after Festus had arrived in the province, he went up from Caesarea to Jerusalem

where the chief priests and the leaders of the Jews gave him a report against Paul. They appealed to him
3

and requested, as a favor to them against Paul, to have him transferred to Jerusalem. They were, in fact, planning an ambush to kill him along the way.
4

Festus replied that Paul was being kept at Caesarea, and that he himself intended to go there shortly.
5

So, he said, let those of you who have the authority come down with me, and if there is anything wrong about the man, let them accuse him.
6

After he had stayed among them not more than eight or ten days, he went down to Caesarea; the next day he took his seat on the tribunal and ordered Paul to be brought.
7

When he arrived, the Jews who had gone down from Jerusalem surrounded him, bringing many serious charges against him, which they could not prove.
8

Paul said in his defense, I have in no way committed an offense against the law of the Jews, or against the temple, or against the emperor.
9

But Festus, wishing to do the Jews a favor, asked Paul, Do you wish to go up to Jerusalem and be tried there before me on these charges?
10

Paul said, I am appealing to the emperors tribunal; this is where I should be tried. I have done no wrong to the Jews, as you very well know.
11

Now if I am in the wrong and have committed something for which I deserve to die, I am not trying to escape death; but if there is nothing to their charges against me, no one can turn me over to them. I appeal to the emperor.
12

Then Festus, after he had conferred with his council, replied, You have appealed to the emperor; to the emperor you will go. Acts 25:112 (NRSV)

7*

Festus and Agrippa

*
13

After several days had passed, King Agrippa and Bernice arrived at Caesarea to welcome Festus.

14

Since they were staying there several days, Festus laid Pauls case before the king, saying, There is a man here who was left in prison by Felix.
15

When I was in Jerusalem, the chief priests and the elders of the Jews informed me about him and asked for a sentence against him.
16

I told them that it was not the custom of the Romans to hand over anyone before the accused had met the accusers face to face and had been given an opportunity to make a defense against the charge.
17

So when they met here, I lost no time, but on the next day took my seat on the tribunal and ordered the man to be brought.
18

When the accusers stood up, they did not charge him with any of the crimes that I was expecting.
19

Instead they had certain points of disagreement with him about their own religion and about a certain Jesus, who had died, but whom Paul asserted to be alive.
20

Since I was at a loss how to investigate these questions, I asked whether he wished to go to Jerusalem and be tried there on these charges.
21

But when Paul had appealed to be kept in custody for the decision of his Imperial Majesty, I ordered him to be held until I could send him to the emperor.
22

Agrippa said to Festus, I would like to hear the man myself. Tomorrow, he said, you will hear him.
23

So on the next day Agrippa and Bernice came with great pomp, and they entered the audience hall with the military tribunes and the prominent men of the city. Then Festus gave the order and Paul was brought in.
24

And Festus said, King Agrippa and all here present with us, you see this man about whom the whole Jewish community petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer.
25

But I found that he had done nothing deserving death; and when he appealed to his Imperial Majesty, I decided to send him.

sus: Agrippa II * Paul Speaks before Agrippa II and Festus

26

But I have nothing definite to write to our sovereign about him. Therefore I have brought him before all of you, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write
27

for it seems to me unreasonable to send a prisoner without indicating the charges against him. Acts 25:1327 (NRSV)

*
1

Agrippa said to Paul, You have permission to speak for yourself. Then Paul stretched out his hand and began to defend himself:
2

I consider myself fortunate that it is before you, King Agrippa, I am to make my defense today against all the accusations of the Jews,
3

because you are especially familiar with all the customs and controversies of the Jews; therefore I beg of you to listen to me patiently.
4

All the Jews know my way of life from my youth, a life spent from the beginning among my own people and in Jerusalem.
5

They have known for a long time, if they are willing to testify, that I have belonged to the strictest sect of our religion and lived as a Pharisee.
6

And now I stand here on trial on account of my hope in the promise made by God to our ancestors,
7

a promise that our twelve tribes hope to attain, as they earnestly worship day and night. It is for this hope, your Excellency, that I am accused by Jews!
8

Why is it thought incredible by any of you that God raises the dead?

Indeed, I myself was convinced that I ought to do many things against the name of Jesus of Nazareth.
10

And that is what I did in Jerusalem; with authority received from the chief priests, I not only locked up many of the saints in prison, but I also cast my vote against them when they were being condemned to death.
11

By punishing them often in all the synagogues I tried to force them to blaspheme; and since I was so furiously enraged at them, I pursued them even to foreign cities.

The Voyage to Rome

12

With this in mind, I was traveling to Damascus with the authority and commission of the chief priests,
13

when at midday along the road, your Excellency, I saw a light from heaven, brighter than the sun, shining around me and my companions.
14

When we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, Saul, Saul, why are you persecuting me? It hurts you to kick against the goads.
15

I asked, Who are you, Lord? The Lord answered, I am Jesus whom you are persecuting.

16

But get up and stand on your feet; for I have appeared to you for this purpose, to appoint you to serve and testify to the things in which you have seen me and to those in which I will appear to you. (Only first 15 verses of range shown) Acts 26:132 (NRSV) *
1

When it was decided that we were to sail for Italy, they transferred Paul and some other prisoners to a centurion of the Augustan Cohort, named Julius.
2

Embarking on a ship of Adramyttium that was about to set sail to the ports along the coast of Asia, we put to sea, accompanied by Aristarchus, a Macedonian from Thessalonica.
3

The next day we put in at Sidon; and Julius treated Paul kindly, and allowed him to go to his friends to be cared for.
4

Putting out to sea from there, we sailed under the lee of Cyprus, because the winds were against us.
5

After we had sailed across the sea that is off Cilicia and Pamphylia, we came to Myra in Lycia. There the centurion found an Alexandrian ship bound for Italy and put us on board.

We sailed slowly for a number of days and arrived with difficulty off Cnidus, and as the wind was against us, we sailed under the lee of Crete off Salmone.
8

Sailing past it with difficulty, we came to a place called Fair Havens, near the city of Lasea.

Since much time had been lost and sailing was now dangerous, because even the Fast had already gone by, Paul advised them,

sus: The Report about the Voyage * The Stay in Malta; Continuation of the Journey and Arrival in Rome

10

saying, Sirs, I can see that the voyage will be with danger and much heavy loss, not only of the cargo and the ship, but also of our lives.
11

But the centurion paid more attention to the pilot and to the owner of the ship than to what Paul said.
12

Since the harbor was not suitable for spending the winter, the majority was in favor of putting to sea from there, on the chance that somehow they could reach Phoenix, where they could spend the winter. It was a harbor of Crete, facing southwest and northwest.
13

When a moderate south wind began to blow, they thought they could achieve their purpose; so they weighed anchor and began to sail past Crete, close to the shore.
14

But soon a violent wind, called the northeaster, rushed down from Crete.

15

Since the ship was caught and could not be turned head-on into the wind, we gave way to it and were driven.
16

By running under the lee of a small island called Cauda we were scarcely able to get the ships boat under control. (Only first 15 verses of range shown) Acts 27:144 (NRSV) *
1

After we had reached safety, we then learned that the island was called Malta.

The natives showed us unusual kindness. Since it had begun to rain and was cold, they kindled a fire and welcomed all of us around it.
3

Paul had gathered a bundle of brushwood and was putting it on the fire, when a viper, driven out by the heat, fastened itself on his hand.
4

When the natives saw the creature hanging from his hand, they said to one another, This man must be a murderer; though he has escaped from the sea, justice has not allowed him to live.
5

He, however, shook off the creature into the fire and suffered no harm.

They were expecting him to swell up or drop dead, but after they had waited a long time and saw that nothing unusual had happened to him, they changed their minds and began to say that he was a god.

1*

In Rome
7

Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who received us and entertained us hospitably for three days.
8

It so happened that the father of Publius lay sick in bed with fever and dysentery. Paul visited him and cured him by praying and putting his hands on him.
9

After this happened, the rest of the people on the island who had diseases also came and were cured.
10

They bestowed many honors on us, and when we were about to sail, they put on board all the provisions we needed.
11

Three months later we set sail on a ship that had wintered at the island, an Alexandrian ship with the Twin Brothers as its figurehead.
12

We put in at Syracuse and stayed there for three days;

13

then we weighed anchor and came to Rhegium. After one day there a south wind sprang up, and on the second day we came to Puteoli.
14

There we found believers and were invited to stay with them for seven days. And so we came to Rome.
15

The believers from there, when they heard of us, came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul thanked God and took courage.
16

When we came into Rome, Paul was allowed to live by himself, with the soldier who was guarding him. (Only first 15 verses of range shown) Acts 28:116 (NRSV) *
17

Three days later he called together the local leaders of the Jews. When they had assembled, he said to them, Brothers, though I had done nothing against our people or the customs of our ancestors, yet I was arrested in Jerusalem and handed over to the Romans.
18

When they had examined me, the Romans wanted to release me, because there was no reason for the death penalty in my case.
19

But when the Jews objected, I was compelled to appeal to the emperoreven though I had no charge to bring against my nation.

sus: Four Hypotheses Regarding the Conclusion of the Book ndices ography raphies entaries Older Works Modern Works

es es Words
20

For this reason therefore I have asked to see you and speak with you, since it is for the sake of the hope of Israel that I am bound with this chain.
21

They replied, We have received no letters from Judea about you, and none of the brothers coming here has reported or spoken anything evil about you.
22

But we would like to hear from you what you think, for with regard to this sect we know that everywhere it is spoken against.
23

After they had set a day to meet with him, they came to him at his lodgings in great numbers. From morning until evening he explained the matter to them, testifying to the kingdom of God and trying to convince them about Jesus both from the law of Moses and from the prophets.
24

Some were convinced by what he had said, while others refused to believe.

25

So they disagreed with each other; and as they were leaving, Paul made one further statement: The Holy Spirit was right in saying to your ancestors through the prophet Isaiah,
26

Go to this people and say, You will indeed listen, but never understand, and you will indeed look, but never perceive.
27

For this peoples heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn and I would heal them.
28

Let it be known to you then that this salvation of God has been sent to the Gentiles; they will listen.
30

He lived there two whole years at his own expense and welcomed all who came to him,

31

proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. Acts 28:1731 (NRSV)

s Authors
Foreword

The name Hermeneia, Greek , has been chosen as the title of the commentary series to which this volume belongs. The word Hermeneia has a rich background in the history of biblical interpretation as a term used in the ancient Greek-speaking world for the detailed, systematic exposition of a scriptural work. It is hoped that the series, like its name, will carry forward this old and venerable tradition. A second entirely practical reason for selecting the name lies in the desire to avoid a long descriptive title and its inevitable acronym, or worse, an unpronounceable abbreviation. The series is designed to be a critical and historical commentary to the Bible without arbitrary limits in size or scope. It will utilize the full range of philological and historical tools, including textual criticism (often slighted in modern commentaries), the methods of the history of tradition (including genre and prosodic analysis), and the history of religion. Hermeneia is designed for the serious student of the Bible. It will make full use of ancient Semitic and classical languages; at the same time, English translations of all comparative materialsGreek, Latin, Canaanite, or Akkadianwill be supplied alongside the citation of the source in its original language. Insofar as possible, the aim is to provide the student or scholar with full critical discussion of each problem of interpretation and with the primary data upon which the discussion is based. Hermeneia is designed to be international and interconfessional in the selection of authors; its editorial boards were formed with this end in view. Occasionally the series will offer translations of distinguished commentaries which originally appeared in languages other than English. Published volumes of the series will be revised continually, and eventually, new commentaries will replace older works in order to preserve the currency of the series. Commentaries are also being assigned for important literary works in the categories of apocryphal and pseudepigraphical works relating to the Old and New Testaments, including some of Essene or Gnostic authorship. The editors of Hermeneia impose no systematic-theological perspective upon the series (directly, or indirectly by selection of authors). It is expected that authors will struggle to lay bare the ancient meaning of a biblical work or pericope. In this way the texts human relevance should become transparent, as is always the case in competent historical discourse. However, the series eschews for itself homiletical translation of the Bible. The editors are heavily indebted to Fortress Press for its energy and courage in taking up an expensive, long-term project, the rewards of which will accrue chiefly to the field of biblical scholarship. The translation of this volume began many years ago and a number of translators have contributed to its completion. James Limburg, in consultation with A. Thomas Kraabel, produced a first draft, which was then utilized by Donald H. Juel as the basis for a further, refined stage of the translation. When the volume editor took over the project, one task among many was the provision of the English translations for a number of Greek and Latin texts; these were provided largely by two Harvard doctoral students, Gregory Riley for the remaining Greek texts and Kelly Del Tredici for the Latin. In addition, numerous bibliographical entries, the Reference Codes, the Short Titles list, and the indices awaited completion, and countless other details required attention. Christopher R. Matthews, also a doctoral student at Harvard University, undertook the arduous task of preparing the entire

volume for publication, and he did so with patience, competence, and meticulous care. The series editors, the volume editor, and the readers are heavily in his debt. The editor responsible for this volume is Eldon Jay Epp of Case Western Reserve University. December 1986 Frank Moore Cross For the Old Testament Editorial Board
Foreword to the First German Edition

Helmut Koester For the New Testament Editorial Board

The exegesis of the Acts of the Apostles presented here retains the seasoned style of the Handbuch series. This type of exegesis appears to me even today to have maintained its value not only for academic instruction and for the information of non-theologians, but also for the work of the clergy and of religious teachers. It provides resources so that students need not adopt readymade solutions and enables them instead to do their own work on the text. I have endeavored so to select the particulars of the literature that with their help all the essential materials can be found. I wish to express thanks first of all to Ernst Haenchen. Although each of us reached our initial understandings of the Lukan writings independently, the collaboration that developed subsequently has been a constant source of enrichment. I thank also my distinguished colleague at Gttingen, F. Wieacker, for translating and commenting on a difficult juristic text (Appendix 11). My former assistant, Miss Susi Hausammann, has aided me untiringly in producing the manuscript. Her contribution extends far beyond merely technical assistance. Later, two others joined in the work, my present assistant, Mr. Heinz-Dieter Knigge, who also undertook the final checking, and then Wolfgang Hinze, a student of theology and philosophy. The publishing house of Vandenhoeck and Ruprecht made possible the provision of a map. Geismar bei Gttingen 23 May 1963 Hans Conzelmann

Foreword to the Second German Edition

This new edition has been corrected and expanded. I am indebted to the publisher, Dr. honoris causa Hans Georg Siebeck, and his staff, as well as to my assistant, Mr. Wolfgang Hinze, for the painstaking effort that they have given to the production of the new version. The first edition was dedicated to the Theological Faculty at the University of Heidelberg as a token of gratitude for the honor bestowed in granting a Doctor of Theology degree. My gratitude with respect to the Faculty of that time remains undiminished. Geismar bei Gttingen 2 May 1972 Hans Conzelmann

Editors Note

The English translation of the Acts of the Apostles printed in this Commentary is from the Revised Standard Version, modified in accordance with the exegetical decisions of the commentator. The authors German translation was consulted throughout. Whenever possible, all other biblical translations follow the RSV. Translations of ancient Greek and Latin texts are taken from the Loeb Classical Library in all instances in which no particular source for the translation is identified. Other translations of ancient literature follow standard editions whenever possible, such as the Ante-Nicene Fathers Occasionally the translators or editors have rendered short texts into English. Modern scholarly literature is cited according to published English translations whenever these are available. Translations of quotations from literature not available in English have been provided by the translators or editors. Select bibliographies of modern commentaries and of modern works on Acts have been provided, and each has been supplemented by a few additional studies that have appeared since 1972.
Introduction 1. External Testimony to Acts1

It is doubtful that the Pastoral Epistles show knowledge of Acts. There is indeed a certain theological and historical similarity: both operate with a similar conception of tradition, both refer to the laying on of hands and to ordination, and both associate the institution of presbyters with Paul, contrary to historical fact. But there are also considerable differences,
RSV Revised Standard Version Ante-Nicene The Ante-Nicene Fathers: Translations of the Writings of the Fathers down to A.D. 325 (10 vols.; ed. Alexander Roberts and James Donaldson; rev. and chronologically arranged by A. C. Coxe; American reprint of Edinburgh ed.; Grand Rapids: Eerdmans, 195253)
1

Literature: Donatien de Bruyne, Les plus anciens prologues latins des Evangiles, RBn 40 (1928) 193214. Richard Glover, Luke the Antiochene and Acts, NTS 11 (196465) 97106. Adolf Harnack, Die ltesten Evangelienprologe und die Bildung des Neuen Testaments, SAB (1928) 32241. Richard G. Heard, The Old Gospel Prologues, JTS n.s. 6 (1955) 116. August Strobel, Lukas der Antiochener (Bemerkungen zu Act 11:28 D), ZNW 49 (1958) 13134. Alfred Wikenhauser, Die altkirchliche berlieferung ber die Abfassungszeit der Apostelgeschichte, BZ 23 (193536) 36571.

and literary dependence of the Pastorals upon Acts cannot be demonstrated with certainty. 2 Tim 3:11* alludes to experiences of Paul in Pisidian Antioch, Iconium, and Lystra, but there may have been traditions concerning these events outside of Acts.2 The names of Timothys grandmother and mother as given in 2 Tim 1:5* are not taken from Acts. The mention of Luke in 2 Tim 4:11* does not prove anything.3 There are reminiscences of Acts in the Apostolic Fathers, but some of these are merely phrases or expressions common to the language of early Christianity. For example:

2.2 Holy Spirit was poured out in abundance on you all 2:17* pour out my Spirit upon all flesh 5.4, 7 . , having given his testimony went to the glorious place which was his due. When he [Paul] had reached the limits of the West he gave his testimony before the rulers, and thus passed from the world and was taken up into the Holy Place *
11

my persecutions, and my suffering the things that happened to me in Antioch, Iconium, and Lystra. What persecutions I endured! Yet the Lord rescued me from all of them. 2 Timothy 3:11 (NRSV)
2

Note the role of this district in Paul and Thecla.

*
5

I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you. 2 Timothy 1:5 (NRSV) *
11

Only Luke is with me. Get Mark and bring him with you, for he is useful in my ministry. 2 Timothy 4:11 (NRSV)

Cf. Phlm 24*; Col 4:14*.

*
17

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17 (NRSV)

 e the place in this ministry and apostleship from which Judas turned aside, to go to his own place Phil. 2.3 membering what the Lord taught when he said 20:35*5 mbering the words of the Lord Jesus, how he said Phil. 6.3 , he prophets who foretold the coming of our Lord 7:52*6 ; h of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One Phil. 12.2 Deus autem et peter domini nostri Iesu Christi, et ipse sempiternus pontifex, dei filius Iesus Christus, aedificet vos et det vobis sortem et partem inter sanctos suos et nobis vobiscum et omnibus, qui sunt sub caelo, qui credituri sunt in dominum nostrum et deum Iesum Christum et in ipsius patrem, qui resuscitavit eum a mortuis 1:25*4 *
25

to take the place in this ministry and apostleship from which Judas turned aside to go to his own place. Acts 1:25 (NRSV)
4

Cf. Ignatius Magn. 5.1; Polycarp Phil. 9.2; Herm. Sim. 9.27.3.

Polycarp Letter to the Philippians *

35

In all this I have given you an example that by such work we must support the weak, remembering the words of the Lord Jesus, for he himself said, It is more blessed to give than to receive. Acts 20:35 (NRSV)
5

Cf. 1 Clem. 13.12; see Helmut Koester, Synoptische berlieferung bei den apostolischen Vtern (Berlin: Akademie-Verlag, 1957) 56. *
52

Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers. Acts 7:52 (NRSV)
6

1 Clem. 17.1; Justin Dial. 16.

may God and the Father of our Lord Jesus Christ, and the eternal Priest himself, Jesus Christ, the Son of God, build you up and may he give you lot and part with his saints, and to us with you, and to all under heaven who shall believe in our Lord and God Jesus Christ and in his Father who raised him from the dead 2:5* , there were dwelling in Jerusalem Jews, devout men from every nation under heaven *7 , here is salvation in no one else, for there is no other name under heaven given among men by which we must be saved

This passage, Polycarp Phil. 12.2, also alludes to:

1*8 have neither part nor lot in this matter 2* , now I commend you to God and to the word of his grace, which is able to build you up 20.5 , , e only invisible God, the father of truth, who sent forth to us the Savior and prince of immortality 3:15* *
5

Now there were devout Jews from every nation under heaven living in Jerusalem. Acts 2:5 (NRSV)

*
12

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved. Acts 4:12 (NRSV)
7

Cf. Col 1:23*; Eccl 1:13*; 3:1*.

*
21

You have no part or share in this, for your heart is not right before God. Acts 8:21 (NRSV)

Cf. Col 1:12*.

*
32

And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified. Acts 20:32 (NRSV) *

illed the Author of life, whom God raised from the dead *9 exalted him at his right hand as Leader and Savior 4.4 , we must not fear men rather than God 4:19*10 , her it is right in the sight of God to listen to you rather than to God, you must judge m. 9.28.2 who have suffered for the name of the Son of God 5:41* , they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name will show him how much he must suffer for the sake of my name 6 e who have risked their lives for the sake of our Lord Jesus Christ

The situation is similar where there are allusions to fixed formal material:
, ,
15

59.2

and you killed the Author of life, whom God raised from the dead. To this we are witnesses. Acts 3:15 (NRSV)

*
31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. Acts 5:31 (NRSV)
9

Cf. Heb 2:10*.

*
19

But Peter and John answered them, Whether it is right in Gods sight to listen to you rather than to God, you must judge; Acts 4:19 (NRSV)
10

Cf. Matt 10:28*; 1 Clem. 14.1; 2 Clem. 5.4; see the commentary on Acts 4:19.

*
41

As they left the council, they rejoiced that they were considered worthy to suffer dishonor for the sake of the name. Acts 5:41 (NRSV)

Christ, through whom he called us from darkness to light, from ignorance to the full knowledge of the glory of his name 26:18* , pen their eyes, that they may turn from darkness to light and from the power of Satan to God 2 , , n the Son of God, though he was the Lord and was destined to judge the living and the dead, suffered 10:42*11 he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead Phil. 1.2 , Christ whom God raised up, having loosed the pangs of Hades 2:24* , God raised him up, having loosed the pangs of death

Barn. 19.8 and Did. 4.8 call to mind Acts 4:32*, but these passages derive from the Two Ways Catechism; the form in Acts is more Hellenistic:

*
18

to open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me. Acts 26:18 (NRSV) Barn. Epistle of Barnabas *
42

He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. Acts 10:42 (NRSV)
11

Cf. Polycarp Phil. 2.1; 2 Clem. 1.1; 2 Tim 4:1*; 1 Pet 4:5*; Ep. Apost. 16 (27).

*
24

But God raised him up, having freed him from death, because it was impossible for him to be held in its power. Acts 2:24 (NRSV) Did. Didache *

 , ; shalt share all things with thy neighbor and shall not say that they are thy own property; for if you are sharers in that which is incorruptible, how much more in that which is corruptible? , , ; shalt not turn away the needy, but shalt share everything with thy brother, and shalt not say that it is thine own, for if you are sharers in the imperishable, how much more in the things which perish? 2* , the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common

.8

Three passages remain to be considered. The relation between 1 Clem. 18.1 and Acts 13:22* arises from dependence upon the same exegetical tradition:

; , , what shall we say of the famous David? Of him said God, I have found a man after my own heart, David the son of Jesse, I have anointed him with eternal mercy 22* , , when he had removed him, he raised up David to be their king; of whom he testified and said, I have found in David the son of Jesse a man after my heart, who will do all my will

18.1

The saying in Acts 20:35* is also found in 1 Clem. 2.1 and Did. 1.5:

, , you were all humble-minded and in no wise arrogant, yielding subjection rather than demanding it, giving more gladly than receiving . . to everyone that asks thee, and do not refuse, for the Fathers will is that we give to all from the gifts we have recei ved Blessed is he that gives according to the mandate; for he is innocent. Woe to him who receives 35* , things I have shown you that by so toiling one must help the weak, remembering the words of the Lord Jesus, how he said, It is more blessed to give than to receive

2.1

32

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. Acts 4:32 (NRSV) *
22

When he had removed him, he made David their king. In his testimony about him he said, I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes. Acts 13:22 (NRSV)

Since in 1 Clement and the Didache the saying is not designated as a word of the Lord, any dependence upon Acts is ruled out.12 Finally, the similarity between Barn. 5.89 and Acts 1:2* D(!) is not sufficient to prove literary dependence:

89

, . 9/ ermore, while teaching Israel and doing such great signs and wonders he preached to them and loved them greatly; but when he chose out his own apostles who were to preach his Gospel * (D) the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen, and he commanded them to preach the Gospel

As far as Ignatius is concerned, one can hardly imagine that he knew Acts 20:17 38* when he wrote the Letter to the Ephesians.13 Nothing can be concluded from Diogn. 3.4;14 reminiscences of this kind are also found in the Gospel of Truth.15
12

Helmut Koester, Synoptische berlieferung bei den apostolischen Vtern (Berlin: AkademieVerlag, 1957) 23334. *
2

until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen. Acts 1:2 (NRSV) *
17

From Miletus he sent a message to Ephesus, asking the elders of the church to meet him.

18

When they came to him, he said to them: You yourselves know how I lived among you the entire time from the first day that I set foot in Asia,
19

serving the Lord with all humility and with tears, enduring the trials that came to me through the plots of the Jews.
20

I did not shrink from doing anything helpful, proclaiming the message to you and teaching you publicly and from house to house,
21

as I testified to both Jews and Greeks about repentance toward God and faith toward our Lord Jesus.
22

And now, as a captive to the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,
23

except that the Holy Spirit testifies to me in every city that imprisonment and persecutions are waiting for me.

Of the reminiscences in Justin16 the most important are of Luke 23:49*; 24:25*, 44 45*; and Acts 1:8* in Apol. 1.50.12:17

24

But I do not count my life of any value to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the good news of Gods grace.
25

And now I know that none of you, among whom I have gone about proclaiming the kingdom, will ever see my face again.
26

Therefore I declare to you this day that I am not responsible for the blood of any of you, for I did not shrink from declaring to you the whole purpose of God.

27

28

Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.
29

I know that after I have gone, savage wolves will come in among you, not sparing the flock.

30

Some even from your own group will come distorting the truth in order to entice the disciples to follow them.
31

Therefore be alert, remembering that for three years I did not cease night or day to warn everyone with tears.
32

And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified. (Only first 15 verses of range shown) Acts 20:1738 (NRSV)
13

Walter Bauer, Orthodoxy and Heresy in Earliest Christianity (ed. Robert A. Kraft and Gerhard Krodel; Philadelphia: Fortress, 1971) 83. Diogn. Epistle to Diognetus
14

Cf. Acts 14:15*; 17:24b*. [NHC 1] 17, 4ff; 18, 24; 18, 3338; 19, 710; 19, 15.

15

16

Theodor Zahn, Geschichte des neutestamentlichen Kanons (2 vols. each in 2 parts; Erlangen/Leipzig: Deichert, 188892) 1.5089, 58081. Skeptical is Adolf Harnack, Das Neue Testament um das Jahr 200 (Freiburg: Mohr [Siebeck], 1889) 5154. J. C. ONeill, The Theology of Acts in Its Historical Setting (2d ed.; London: SPCK, 1970) 2944, disputes that Justin knew Lukes Gospel. At the same time, he emphasizes the structural similarity between the theology of both authors. On his explanation, see below.

 , , , , , , fter he was crucified even all his acquaintances deserted him, denying him. But later, when he rose from the dead and appeared to them, and taught them to consult the prophecies, in which it was predicted that all these things would happen; and when they had seen him ascending into heaven, and believed on him, and received the power which he sent them from there, and went into every race of men, they taught these things and were known as apostles *
49

ol. 1.50.12

But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things. Luke 23:49 (NRSV) *
25

Then he said to them, Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Luke 24:25 (NRSV) *
44

Then he said to them, These are my words that I spoke to you while I was still with youthat everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.
45

Then he opened their minds to understand the scriptures, Luke 24:4445 (NRSV)

*
8

But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth. Acts 1:8 (NRSV) Apol. Apologia.
17

The translations of Justins First Apology are from Cyril C. Richardson, ed., Early Christian Fathers (New York: Macmillan, 1970); the translation of the Second Apology is from Ante-Nicene Fathers 1.191. Justin Apology

 all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things he said to them, O foolish men, and slow of heart to believe all that the prophets have spoken! 5* , . he said to them, These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled. 45/ Then he opened their minds to understand the scriptures * [] you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth

49*

Other reminiscences in Justin include:

, , band of twelve men went forth from Jerusalem, and they were common men, not trained in speaking 4:13* , when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered 9.5 , , eople of the Gentiles, who had never even heard about Christ until his apostles who came forth from Jerusalem testified to the things about him and gave them the prophecies, were filled with joy and faith, turned away from their idols, and dedicated themselves to the unbegotten God through Christ 13:48* when the Gentiles heard this, they were glad and glorified the word of God; and as many as were ordained to eternal life believed

9.3

*
13

Now when they saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus. Acts 4:13 (NRSV) *
48

When the Gentiles heard this, they were glad and praised the word of the Lord; and as many as had been destined for eternal life became believers. Acts 13:48 (NRSV)

10.6

, , , e cast out from the state both Homer and the rest of the poets, and taught people to reject the wicked demons and those who did the things which the poets related; and he exhorted them to become acquainted with the God who was to them unknown, by means of the investigation of reason 17:23* . , s I passed along, and observed the objects of your worship, I found also an altar with this inscription, To an unknown god. What therefore you worship as unknown, this I proclaim to you

For evidence from Marcion, see Tertullian Adv. Marc. 5.12 and Praescr. haer. 22. The Epistula Apostolorum makes extensive use of Acts.18 We are on firm ground around the year 180 C.E. Acts 7:60* is cited in the account of the Martyrs of Lyons,19 without reference, however, to the source used. The Acts of Peter, written about 190, assumes the existence of Acts.20 The author of the Acts of Paul, writing before 197, may have been acquainted with Acts.21 Both the Muratorian Canon and Irenaeus explicitly identify Acts as a work of Luke. The Muratorian Canon states:
*
23

For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, To an unknown god. What therefore you worship as unknown, this I proclaim to you. Acts 17:23 (NRSV) Tertullian Adversus Marcionem Praescr. haer. De praescriptione haereticorum
18

The writing should be dated in the second century; see H. Duensing in NTApoc 1.19091.

C.E. The Common Era

*
60

Then he knelt down and cried out in a loud voice, Lord, do not hold this sin against them. When he had said this, he died. Acts 7:60 (NRSV)
19

In Eusebius Hist. eccl. 5.2.5. This document was written before the Acts of Paul, see NTApoc 2.275.

20

21

On the date, see Tertullian Bapt. 17; on the connection with Acts, see Wilhelm Schneemelcher, Die Apostelgeschichte des Lukas und die Acta Pauli, Apophoreta: Festschrift fr Ernst Haenchen (ed. W. Eltester and F. H. Kettler; BZNW 30; Berlin: Tpelmann, 1964) 250.

But the acts of all the apostles are written in one book. For the most excellent Theophilus Luke summarizes the several things that in his own presence have come to pass, as also by the omission of the passion of Peter he makes quite clear, and equally by (the omission) of the journey of Paul, who from the city (of Rome) proceeded to Spain (Acta autem omnium apostolorum sub uno libro scripta sunt. Lucas optimo Theophilo comprendit, quae sub praesentia eius singula gerebantur, sicuti et semota passione Petri evidenter declarat, sed et profectioni Pauli ab urbe ad Spaniam proficiscentis).22 In regard to Luke, it says the following: The third Gospel book, that according to Luke. This physician Luke after Christs ascension (resurrection?), since Paul had taken him as an expert in the way (of the teaching) [iuris studiosum], composed it in his own name according to (his) thinking. Yet neither did he himself see the Lord in the flesh (Tertium evangelii librum secundum Lucam. Lucas iste medicus post ascensum Christi, cum eum Paulus quasi ut iuris studiosum secum adsumpsisset, nomine suo ex opinione conscripsit, dominum tamen nec ipse vidit in carne ).23 Irenaeus calls Luke a follower and disciple of the apostles (sectator et discipulus apostolorum Adv. haer. 3.10.1), the follower of Paul ( Adv. haer. 3.1.1), and he says, he was always with Paul and collaborated with him in (the work of) the gospel (inseparabilis fuit a Paulo et cooperarius eius in evangelio Adv. haer. 3.14.1; a reference to Acts follows [15:39*], particularly to the we in 16:1011*, 13*; 20:6*).
22

Muratorian Canon lines 3439; the translation is from NTApoc 1.4344. On this passage, see Theodor Zahn, Geschichte des neutestamentlichen Kanons (2 vols. each in 2 parts; Erlangen/Leipzig: Deichert, 188892) 1.5253. A reconstruction of the text may be found in Hans Lietzmann, Das Muratorische Fragment und die monarchianischen Prologe zu den Evangelien (2d ed.; KlT 1; Berlin: de Gruyter, 1933) 7.
23

Muratorian Canon lines 27; the translation is from NTApoc 1.43. See the preceding note on the reconstructed text. Various conjectures are offered for iuris studiosum; see Das Muratorische Fragment und die monarchianischen Prologe zu den Evangelien (ed. Hans Leitzmann; KlT 1; Bonn: Marcus & Weber, 1902) 5; Erich Klostermann, Zum Muratorischen Fragment, ZNW 22 (1923) 3089; Ernst Haenchen, The Acts of the Apostles (ed. R. McL. Wilson; Philadelphia: Westminster, 1971) 12. None of the conjectures is sufficiently grounded. *
39

The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus. Acts 15:39 (NRSV) *
10

When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them.

The anti-Marcionite prologue to Luke says: Luke is a Syrian of Antioch, a doctor by profession, who was a disciple of apostles, and later followed Paul until his martyrdom. He served the Lord without distraction, unmarried, childless, and fell asleep at the age of eighty-four [Latinseventy-four] in Boeotia, full of the Holy Spirit ( , , , , [cf. Latin septuaginta quattuor] ).24 Following this is a lengthy discussion of the composition of Lukes Gospel, which concludes: And afterward the same Luke wrote the Acts of the Apostles ( ). According to Donatien de Bruyne and Adolf Harnack,25 the prologue, with its antiMarcionite force, would have been written before Irenaeus. But this cannot be demonstrated with certainty, and the dependence of Irenaeus upon the prologue cannot be proved.26 Thus the date of the tradition about Luke the Antiochene remains uncertain. The earliest subsequent attestation is found in Eusebius Hist. eccl. 3.4.6.
2. Date of Composition

11

We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, Acts 16:1011 (NRSV)

*
13

On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. Acts 16:13 (NRSV) *
6

but we sailed from Philippi after the days of Unleavened Bread, and in five days we joined them in Troas, where we stayed for seven days. Acts 20:6 (NRSV)
24

The text may be found in Albert Huck, Synopsis of the First Three Gospels (13th ed.; fundamentally rev. by Heinrich Greeven; Tbingen: Mohr [Siebeck], 1981)p. x; the trans. is from R. G. Heard, The Old Gospel Prologues, JTS n.s. 6 (1955) 7, where the text is also available.
25

See Literature above for references.

26

See Hans von Campenhausen, The Formation of the Christian Bible (Philadelphia: Fortress, 1972) 2019, on Irenaeuss usage of Acts; also Haenchen, pp. 1012. Eusebius Historia ecclesiastica

Opinions on the date of composition vary a good deal and are naturally bound up with ones judgment about the author of the book. If the author is really Luke the physician, the companion of Paul, then a date somewhere between 60 and 100 C.E. is possible. Arguments for the earliest dating depend on the absence of any account of Pauls death. From this absence one could conclude that the book was composed prior to Pauls death.27 A further argument for an early dating is the absence of any allusions to the letters of Paul and Lukes failure to use Pauls letters for the account of his life. The individual points of contact between Acts and the letters rest upon traditions in the Pauline churches.28 Was Acts written before the letters were widely known in the churches? It is almost inconceivable, however, that the author of Acts knew nothing at all about the letters. Did he purposely ignore them?29 Whatever the case, we are simply unable to fix a precise date. If it could be shown that Luke made use of Josephuss Antiquities,30 the earliest possible date for the composition of Acts would be 93 C.E. The passages in question are Acts 5:36* and Ant. 20.9798; Acts 12:2123* and Ant. 19.34350; Acts 21:38* and Bell. 2.26163/Ant. 20.16972. But here again a literary dependence cannot be proved.31
27

For a critique of this view, see the excursus after Acts 28:31.

28

Acts 9:21*, cf. Gal 1:13*, 23*; Acts 9:25*, cf. 2 Cor 11:33*; see the commentary on these passages.
29

Gnter Klein, Die zwlf Apostel: Ursprung und Gehalt einer Idee (FRLANT 77; Gttingen: Vandenhoeck & Ruprecht, 1961) 18992; John Knox, Acts and the Pauline Letter Corpus, Studies in Luke-Acts (ed. Leander E. Keck and J. Louis Martyn; Nashville: Abingdon, 1966; reprinted Philadelphia: Fortress, 1980) 27987.
30

Max Krenkel, Josephus und Lucas: Der schriftstellerische Einfluss des jdischen Geschichtschreibers auf den christlichen Nachgewiesen (Leipzig: Haessel, 1894). *
36

For some time ago Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him; but he was killed, and all who followed him were dispersed and disappeared. Acts 5:36 (NRSV) Ant. Jewish Antiquities *
21

On an appointed day Herod put on his royal robes, took his seat on the platform, and delivered a public address to them.
22

The people kept shouting, The voice of a god, and not of a mortal!

23

And immediately, because he had not given the glory to God, an angel of the Lord struck him down, and he was eaten by worms and died.

Only some general observations are possible. Acts assumes a knowledge of Lukes Gospel, which was composed after the destruction of Jerusalem in 70 C.E. Occasionally, of course, someone argues that Acts is older than Lukes Gospel.32 Such opinions are contradicted both by observations on individual passages and by the relationship between the two books as a whole. J. C. ONeill argues for a late date for the composition of Acts, placing Luke close to the time of Justin and dating Acts somewhere between 115 and 130.33 Lukes theology, however, is of a much earlier type than that of Justin. Dating the composition of Acts somewhere between 80 and 100 best fits all of the evidence.34
3. The Text35 Acts 12:2123 (NRSV) *
38

Then you are not the Egyptian who recently stirred up a revolt and led the four thousand assassins out into the wilderness? Acts 21:38 (NRSV) Bell. The Jewish War
31

Maurice Goguel, Introduction au Nouveau Testament (4 vols. in 5; Paris: Leroux, 192226) 3.11729; F. J. Foakes Jackson and Kirsopp Lake, The Beginnings of Christianity. Part I: The Acts of the Apostles (5 vols.; London: Macmillan, 192233; reprinted Grand Rapids: Baker, 1979) 2.355 59; Martin Dibelius, Studies in the Acts of the Apostles (ed. Heinrich Greeven; London: SCM, 1956) 18687.
32

Pierson Parker, The Former Treatise and the Date of Acts, JBL 84 (1965) 5258. ONeill, Theology 158.

33

34

Hans Conzelmann, Lukes Place in the Development of Early Christianity, Studies in Luke-Acts, 298316.
35

Literature: Jean Duplacy, Bulletin de critique textuelle du Nouveau Testament II, RechSR 54 (1966) 42676. Jean Duplacy, O en est la critique textuelle du Nouveau Testament? (Paris: Gabalda, 1959). Ernst Haenchen, Zum Text der Apostelgeschichte, ZThK 54 (1957) 2255, reprinted in his Gott und Mensch: Gesammelte Aufstze (Tbingen: Mohr [Siebeck], 1965) 172205; see on the editions of Blass, Zahn, Ropes, and Clark. Frederick George Kenyon, The Western Text in the Gospels and Acts, Proceedings of the British Academy 24 (1938) 287315, also available as The Western Text in the Gospels and Acts (From the

At present we know of twelve papyri which contain the text of Acts, among them P45 (third century) and P74 (Bodmer Papyrus XVII, seventh century).36 The Greek-Sahidic bilingual P41 also belongs to the Egyptian witnesses in a qualified sense.37 In Acts the Egyptian and Western text-types may be distinguished more clearly than in the rest of the New Testament. The Western text is represented by Codex D along with its Latin translation, in part by Codex E with its Latin translation, P38 (ca. 300 C.E.), P48 (third century), the Old Latin textsin addition to the two already namedgig, h, p and others,38 the critical notes and marginal notes of syh, a Coptic manuscript,39 and quotations by the church fathers.40

Proceedings of the British Academy 24; London: Humphrey Milford, [1938]; Oxford: Oxford University, 1939). George D. Kilpatrick, An Eclectic Study of the Text of Acts, Biblical and Patristic Studies in Memory of Robert Pierce Casey (ed. J. Neville Birdsall and Robert W. Thomson; Freiburg/Basel/New York: Herder, 1963) 6477. A. F. J. Klijn, In Search of the Original Text of Acts, Studies in Luke-Acts, 10310. A. F. J. Klijn, A Survey of the Researches into the Western Text of the Gospels and Acts (Utrecht: Kemink, 1949). A. F. J. Klijn, A Survey of the Researches into the Western Text of the Gospels and Acts (1949 59), NovT 3 (1959) 127, Part II, 16173. A. F. J. Klijn, A Survey of the Researches into the Western Text of the Gospels and Acts: Part Two 19491969 (NovTSup 21; Leiden: Brill, 1969). Bruce Manning Metzger, The Text of the New Testament: Its Transmission, Corruption and Restoration (2d ed.; New York: Oxford University, 1968). Walter Thiele, Ausgewhlte Beispiele zur Charakterisierung des westlichen Textes der Apostelgeschichte, ZNW 56 (1965) 5163. C. S. C. Williams, Alterations to the Text of the Synoptic Gospels and Acts (Oxford: Blackwell, 1951).
36

On the condition of the text, see Kurt Aland, Das Neue Testament auf Papyrus, Studien zur berlieferung des Neuen Testaments und seines Textes (ANTT 2; Berlin: de Gruyter, 1967) 91136.
37

Peter Weigandt, Zwei griechisch-sahidische Acta-Handschriften: P41 und 0236, Materialien zur neutestamentlichen Handschriftenkunde I. (ed. Kurt Aland; ANTT 3; Berlin: de Gruyter, 1969) 54 95.
38

Heinrich Joseph Vogels, Handbuch der Textkritik des Neuen Testaments (2d ed.; Bonn: Hanstein, 1955) 9497.

The problem is further complicated in that the Western text has taken on additions and alterations; this text-type has no representative as pure as does the Egyptian. Moreover, D possesses marked peculiarities which are not characteristic of the text-type as a whole. Typically the Western text offers a paraphrase when compared to the Egyptian (5:15*, 39*; 6:1011*; 10:25*; 11:2*, 26*, 28*; 14:2*, 7*, 10*, 19*; 15* passim; 16:3940*; etc.). D
39

Theodore C. Petersen, An Early Coptic Manuscript of Acts: An Unrevised Version of the Ancient So-called Western Text, CBQ 26 (1964) 22541; Ernst Haenchen and Peter Weigandt, The Original Text of Acts? NTS 14 (196768) 46981.
40

For more information about the Caesarean text-type, see Klijn, Survey, 11046, and Haenchen, Text, 22 n. 2, reprinted in his Gott und Mensch, 172 n. 2. *
15

so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peters shadow might fall on some of them as he came by. Acts 5:15 (NRSV) *
39

but if it is of God, you will not be able to overthrow themin that case you may even be found fighting against God! They were convinced by him, Acts 5:39 (NRSV) *
10

But they could not withstand the wisdom and the Spirit with which he spoke.

11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God. Acts 6:1011 (NRSV) *
25

On Peters arrival Cornelius met him, and falling at his feet, worshiped him. Acts 10:25 (NRSV)

*
2

So when Peter went up to Jerusalem, the circumcised believers criticized him, Acts 11:2 (NRSV)

26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians. Acts 11:26 (NRSV) *
28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius. Acts 11:28 (NRSV) *
2

But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. Acts 14:2 (NRSV)

*
7

and there they continued proclaiming the good news. Acts 14:7 (NRSV)

*
10

said in a loud voice, Stand upright on your feet. And the man sprang up and began to walk. Acts 14:10 (NRSV)

*
19

But Jews came there from Antioch and Iconium and won over the crowds. Then they stoned Paul and dragged him out of the city, supposing that he was dead. Acts 14:19 (NRSV) *
15

Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them. Acts 14:15 (NRSV) passim in various places

intensifies the special features of the Western text so that definite tendencies appear. They include: the expansion of christological titles (1:21*; 2:38*; 6:78*; 13:33*; etc.)41 and an inclination toward a more reverential way of speaking (14:10*; 18:4*, 8*; 20:3*).42 There
*
39

so they came and apologized to them. And they took them out and asked them to leave the city.

40

After leaving the prison they went to Lydias home; and when they had seen and encouraged the brothers and sisters there, they departed. Acts 16:3940 (NRSV) *
21

So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, Acts 1:21 (NRSV) *
38

Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. Acts 2:38 (NRSV) *
7

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith.
8

Stephen, full of grace and power, did great wonders and signs among the people. Acts 6:78 (NRSV)

*
33

he has fulfilled for us, their children, by raising Jesus; as also it is written in the second psalm, You are my Son; today I have begotten you. Acts 13:33 (NRSV)
41

Jacques Dupont, Notes sur les Actes des Aptres, RB 62 (1955) 4749, reprinted in his tudes sur les Actes des Aptres (LD 45; Paris: Cerf, 1967) 52325. *
4

Every sabbath he would argue in the synagogue and would try to convince Jews and Greeks.

are specific theological shifts: the attitude toward the Jews is sharper (3:1314*; 13:28 29* the Jews and Jesus; 13:45*, 50*; 18:1213* Jews and Christians); universalism is
Acts 18:4 (NRSV) *
8

Crispus, the official of the synagogue, became a believer in the Lord, together with all his household; and many of the Corinthians who heard Paul became believers and were baptized. Acts 18:8 (NRSV) *
3

where he stayed for three months. He was about to set sail for Syria when a plot was made against him by the Jews, and so he decided to return through Macedonia. Acts 20:3 (NRSV)
42

C. S. C. Williams, Alterations to the Text of the Synoptic Gospels and Acts (Oxford: Blackwell, 1951) 5658. *
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, Acts 3:1314 (NRSV)

*
28

Even though they found no cause for a sentence of death, they asked Pilate to have him killed.

29

When they had carried out everything that was written about him, they took him down from the tree and laid him in a tomb. Acts 13:2829 (NRSV) *
45

But when the Jews saw the crowds, they were filled with jealousy; and blaspheming, they contradicted what was spoken by Paul. Acts 13:45 (NRSV) *

emphasized (2:17*, 47*) as is the importance of the church (4:32*; 11:27*; in the face of Judaizing tendencies, 15*).43 Three hypotheses have been proposed to explain this situation: (1) Luke himself composed two editions of Acts, offered by the two text-types;44 the question remains as to which edition is the earlier; (2) the Western text is a secondary paraphrase; (3) the reconstructed Western text is the original text. In order to make a judgment the results of the investigation of Lukes Gospel must also be taken into account. The great number of harmonizing Western readings found there indicates that the particular intention of Luke was no longer understood; thus the Western text cannot go back to Luke himself. In Acts
50

But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their region. Acts 13:50 (NRSV) *
12

But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal.
13

They said, This man is persuading people to worship God in ways that are contrary to the law. Acts 18:1213 (NRSV)

*
47

praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:47 (NRSV) *
27

At that time prophets came down from Jerusalem to Antioch. Acts 11:27 (NRSV)

43

Eldon Jay Epp, The Theological Tendency of Codex Bezae Cantabrigiensis in Acts (SNTSMS 3; Cambridge/New York: Cambridge University, 1966).
44

Friedrich Blass, Die zweifache Textberlieferung in der Apostelgeschichte, ThStK 67 (1894) 86 119; idem, Acta Apostolorum sive Lucae ad Theophilum liber alter: Editio philologica (Gttingen: Vandenhoeck & Ruprecht, 1895); idem, Acta Apostolorum sive Lucae ad Theophilum liber: Secundum formam quae videtur romanam (Leipzig: Teubner, 1896); idem, Philology of the Gospels (London: Macmillan, 1898) 96137; Theodor Zahn, Die Urausgabe der Apostelgeschichte des Lucas (Forschungen zur Geschichte des neutestamentlichen Kanons und der altkirchlichen Literatur 9; Leipzig: Deichert, 1916) 110.

the Western text tends to smooth over literary seams (3:11*; 14:2*, 6*, 20*)45 and to make improvements (15:20*, 29*; 16:30*, 39*). The account of the apostolic decree (15:20*, 29*) and the quotations of Scripture provide test cases.46
*
11

While he clung to Peter and John, all the people ran together to them in the portico called Solomons Portico, utterly astonished. Acts 3:11 (NRSV) *
6

the apostles learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; Acts 14:6 (NRSV) *
20

But when the disciples surrounded him, he got up and went into the city. The next day he went on with Barnabas to Derbe. Acts 14:20 (NRSV)
45

Dibelius, Studies, 8487.

*
20

but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood. Acts 15:20 (NRSV) *
29

that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from fornication. If you keep yourselves from these, you will do well. Farewell. Acts 15:29 (NRSV) *
30

Then he brought them outside and said, Sirs, what must I do to be saved? Acts 16:30 (NRSV)

The alleged Semitisms of Codex D have been brought into the discussion as an argument for the originality of Western readings.47 But aside from the fact that the relation between D and the Western text remains unexplained, these Semitisms are difficult to verify.48 Some of them may be explained on the basis of paleographical discoveries, others as the influence of Latin or Greek. Besides, literary Greek cannot be taken as the standard for the classification of a word or expression as a Semitism. The movement of Koine toward Byzantine Greek must be taken into account.49 It is true that there are papyri which evidence Western readings from an early period in the East; these were circulating in Egypt (P38, P48). On the whole, however, the papyri support the superiority of the Egyptian text.50 In many passages the text is clearly corrupt and must be restored through conjecture.51
4. The Language52
39

so they came and apologized to them. And they took them out and asked them to leave the city. Acts 16:39 (NRSV)

46

See the commentary on these passages. Lucien Cerfaux, Citations scripturaires et tradition textuelle dans le Livre des Actes, Aux sources de la tradition chrtienne: Mlanges offerts M. Maurice Goguel (Bibliothque thologique; Neuchtel/Paris: Delachaux & Niestl, 1950) 4351, reprinted in Recueil Lucien Cerfaux: tudes dexgse et dhistoire religieuse de Monseigneur Cerfaux (3 vols.; BETL 6, 7, 18; Gembloux: Duculot, 195462) 2.93103. For a contrary opinion, see Ernst Haenchen, Schriftzitate und Textberlieferung in der Apostelgeschichte, ZThK 51 (1954) 15367, reprinted in his Gott und Mensch, 15771, and Text, reprinted in Gott und Mensch, 172 205.
47

Matthew Black, An Aramaic Approach to the Gospels and Acts (3d ed.; Oxford; Clarendon, 1967). Haenchen, pp. 5455; idem, Text, 4951.

48

49

An example would be the construction participle + + finite verb; see David Tabachovitz, Die Septuaginta und das Neue Testament (Skrifter utg. av Svenska Institutet i Athen 8:4; Lund: Gleerup, 1956) 4154. A. Werner, Die Syntax des einfachen Satzes bei Genesios, ByzZ 31 (1931) 258323.
50

Cf. also the Lukan text of P75, see Haenchen, pp. 5659. See the commentary on 3:16; 4:25; 10:3641*; 19:40.

51

52

Literature: Gudmond Bjrck, : Die periphrastischen Konstruktionen im Griechischen (SHVU 32:2; Uppsala: Almqvist & Wiksell, 1940). Henry J. Cadbury, Four Features of Lucan Style, Studies in Luke-Acts, 87102.

Luke writes Koine. Elements of literary Greek are more pronounced in his work than elsewhere in the New Testament (with the exception of Hebrews), but one still cannot describe the language as literary.53 The vocabulary is considerable and exhibits points of contact with Josephus,54 Plutarch, Lucian,55 and most of all with the LXX. The last is not by chanceLuke makes a conscious effort to write in a devotional and biblical style.56
Henry J. Cadbury, The Style and Literary Method of Luke (HTS 6; Cambridge: Harvard University, 1920). Henry J. Cadbury, Beginnings 2.30105. Herman Ljungvik, Beitrge zur Syntax der sptgriechischen Volkssprache (SHVU 27:3; Uppsala; Almqvist & Wiksell, 1932). Eduard Norden, Die antike Kunstprosa vom VI. Jahrhundert v. Chr. bis in die Zeit der Renaissance (2d ed.; Leipzig: Teubner, 1909) 48092. Jonas Palm, ber Sprache und Stil des Diodoros von Sizilien: Ein Beitrag zur Beleuchtung der hellenistischen Prosa (Lund: Gleerup, 1955). H. F. D. Sparks, The Semitisms of the Acts, JTS n.s. 1 (1950) 1628. David Tabachovitz, Die Septuaginta und das Neue Testament (Skrifter utg. av Svenska Institutet i Athen 8:4; Lund: Gleerup, 1956). Nigel Turner, The Relation of Luke I and II to Hebraic Sources and to the Rest of Luke-Acts, NTS 2 (195556) 100109. Albert Wifstrand, Lukas och den grekiska klassicismen, SE 5 (1940) 13951. Albert Wifstrand, Lukas och Septuaginta, STK 16 (1940) 24362.
53

Ludwig Radermacher, Neutestamentliche Grammatik: Das Griechisch des Neuen Testaments in Zusammenhang mit der Volkssprache (2d ed.; HNT 1; Tbingen: Mohr [Siebeck], 1925) 25, describes the language as slightly polished vernacular.
54

B. Brne, Flavius Josephus und seine Schriften in ihrem Verhltnis zum Judentume, zur griechisch-rmischen Welt und zum Christentume (Gtersloh: Bertelsmann, 1913). Lucian Lucian of Samosata
55

Henry J. Cadbury, The Style and Literary Method of Luke (HTS 6; Cambridge: Harvard University, 1920). LXX Septuagint
56

Albert Wifstrand, Lukas och den grekiska klassicismen, SE 5 (1940) 13951, and Lukas och Septuaginta, STK 16 (1940) 24362.

The following elements characteristic of literary Greek may be observed. First there is the use of the optative, rare in the New Testament: (1) potential optative in an independent clause (26:29*); (2) in a direct question (8:31*; 17:18*); (3) in an indirect question (5:24*; 10:17*); (4) after , whether (17:27*); (5) in a hypothetical protasis (20:16*); and (6)
*
29

Paul replied, Whether quickly or not, I pray to God that not only you but also all who are listening to me today might become such as I amexcept for these chains. Acts 26:29 (NRSV) *
31

He replied, How can I, unless someone guides me? And he invited Philip to get in and sit beside him. Acts 8:31 (NRSV) *
18

Also some Epicurean and Stoic philosophers debated with him. Some said, What does this babbler want to say? Others said, He seems to be a proclaimer of foreign divinities. (This was because he was telling the good news about Jesus and the resurrection.) Acts 17:18 (NRSV) *
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on. Acts 5:24 (NRSV) *
17

Now while Peter was greatly puzzled about what to make of the vision that he had seen, suddenly the men sent by Cornelius appeared. They were asking for Simons house and were standing by the gate. Acts 10:17 (NRSV) *
27

so that they would search for God and perhaps grope for him and find himthough indeed he is not far from each one of us. Acts 17:27 (NRSV)

without for the subjunctive of the direct discourse with (25:16*).57 Next is the use of the future infinitive with (11:28*; 27:10*), and the future participle to indicate purpose (8:27*; 10:22*).58 Rhetorical devices may be observed, especially in the speeches: litotes (12:18* and often), paronomasia (17:30*; 21:28*; 24:3*), and parechesis (17:25*;

*
16

For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; he was eager to be in Jerusalem, if possible, on the day of Pentecost. Acts 20:16 (NRSV) *
16

I told them that it was not the custom of the Romans to hand over anyone before the accused had met the accusers face to face and had been given an opportunity to make a defense against the charge. Acts 25:16 (NRSV)
57

BDF 38586; Radermacher, Grammatik, 16065.

*
10

saying, Sirs, I can see that the voyage will be with danger and much heavy loss, not only of the cargo and the ship, but also of our lives. Acts 27:10 (NRSV) *
27

So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship Acts 8:27 (NRSV) *
22

They answered, Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say. Acts 10:22 (NRSV)
58

On the infinitive construction after verbs of saying and perceiving, see BDF 397.

18:18*). Only Luke continues to use indirect discourse to any considerable degree. Words are repeated (5:2*, 3*; 5:5*, 10*; 19:3536*), but also may be varied: (5:2*),
18

When morning came, there was no small commotion among the soldiers over what had become of Peter. Acts 12:18 (NRSV) *
30

While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, Acts 17:30 (NRSV) *
28

shouting, Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks into the temple and has defiled this holy place. Acts 21:28 (NRSV) *
3

We welcome this in every way and everywhere with utmost gratitude. Acts 24:3 (NRSV)

*
25

nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. Acts 17:25 (NRSV) *
18

After staying there for a considerable time, Paul said farewell to the believers and sailed for Syria, accompanied by Priscilla and Aquila. At Cenchreae he had his hair cut, for he was under a vow. Acts 18:18 (NRSV) *
2

with his wifes knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles feet.

(5:3*, 8*). Further, their forms may be altered: and (15:2*); (19:27*), (19:37*); (23:34*), (25:1*).
Acts 5:2 (NRSV) *
3

Ananias, Peter asked, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land? Acts 5:3 (NRSV) *
5

Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it. Acts 5:5 (NRSV) *
10

Immediately she fell down at his feet and died. When the young men came in they found her dead, so they carried her out and buried her beside her husband. Acts 5:10 (NRSV) *
35

But when the town clerk had quieted the crowd, he said, Citizens of Ephesus, who is there that does not know that the city of the Ephesians is the temple keeper of the great Artemis and of the statue that fell from heaven?
36

Since these things cannot be denied, you ought to be quiet and do nothing rash. Acts 19:3536 (NRSV)

*
8

Peter said to her, Tell me whether you and your husband sold the land for such and such a price. And she said, Yes, that was the price. Acts 5:8 (NRSV) *
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.

On the other side of the ledger Hellenistic forms may be noted: first-aorist endings on second-aorist verbs such as (10:39*; etc.); , (4:33*, 35*);
Acts 15:2 (NRSV) *
27

And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis will be scorned, and she will be deprived of her majesty that brought all Asia and the world to worship her. Acts 19:27 (NRSV) *
37

You have brought these men here who are neither temple robbers nor blasphemers of our goddess. Acts 19:37 (NRSV) *
34

On reading the letter, he asked what province he belonged to, and when he learned that he was from Cilicia, Acts 23:34 (NRSV) *
1

Three days after Festus had arrived in the province, he went up from Caesarea to Jerusalem Acts 25:1 (NRSV)

*
39

We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; Acts 10:39 (NRSV) *
33

With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. Acts 4:33 (NRSV) *

(10:30*); (27:37*). The Attic in 26:4* is unusual. The distinction between comparative and superlative is disappearing; note (24:22*) and (25:10*). The genitive is replaced with a construction in 17:28* and 26:3*. Of the
35

They laid it at the apostles feet, and it was distributed to each as any had need. Acts 4:35 (NRSV)

*
30

Cornelius replied, Four days ago at this very hour, at three oclock, I was praying in my house when suddenly a man in dazzling clothes stood before me. Acts 10:30 (NRSV) *
37

(We were in all two hundred seventy-six persons in the ship.) Acts 27:37 (NRSV)

*
4

All the Jews know my way of life from my youth, a life spent from the beginning among my own people and in Jerusalem. Acts 26:4 (NRSV) *
22

But Felix, who was rather well informed about the Way, adjourned the hearing with the comment, When Lysias the tribune comes down, I will decide your case. Acts 24:22 (NRSV) *
10

Paul said, I am appealing to the emperors tribunal; this is where I should be tried. I have done no wrong to the Jews, as you very well know. Acts 25:10 (NRSV) *
28

For In him we live and move and have our being; as even some of your own poets have said, For we too are his offspring. Acts 17:28 (NRSV)

prepositions the Hellenistic , among others, is prominent (cf. LXX). The distinction between and is blurred (8:40*; 19:22*). is used with the indicative in 8:31*, as is in 21:24*. The use of periphrastic constructions is characteristic of the times.59 The genitive of the articular infinitive is used with much more than normal frequency.60 The typical Hellenistic loosening up of sentence structure is evident in the increased use of the genitive absolute (cf. 21:34*; 22:17*) and the infinitive with subjective accusative; also
*
3

because you are especially familiar with all the customs and controversies of the Jews; therefore I beg of you to listen to me patiently. Acts 26:3 (NRSV) *
40

But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea. Acts 8:40 (NRSV) *
22

So he sent two of his helpers, Timothy and Erastus, to Macedonia, while he himself stayed for some time longer in Asia. Acts 19:22 (NRSV) *
24

Join these men, go through the rite of purification with them, and pay for the shaving of their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself observe and guard the law. Acts 21:24 (NRSV)
59

Bjrck, . BDF 400; Radermacher, Grammatik, 18990.

60

*
34

Some in the crowd shouted one thing, some another; and as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks. Acts 21:34 (NRSV) *

where the subject of the main verb and of the infinitive are identical (25:4*; 5:36*).61 Solecisms are found in 23:20*; 27:10*; and 26:20*. A disregard for congruence occurs alongside carefully worded statements (cf. 26:2ff*). The following are a few Lukan

17

After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance Acts 22:17 (NRSV)

*
4

Festus replied that Paul was being kept at Caesarea, and that he himself intended to go there shortly. Acts 25:4 (NRSV)
61

BDF 406, 423.

*
20

He answered, The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though they were going to inquire more thoroughly into his case. Acts 23:20 (NRSV) *
20

but declared first to those in Damascus, then in Jerusalem and throughout the countryside of Judea, and also to the Gentiles, that they should repent and turn to God and do deeds consistent with repentance. Acts 26:20 (NRSV) *
2

I consider myself fortunate that it is before you, King Agrippa, I am to make my defense today against all the accusations of the Jews,
3

because you are especially familiar with all the customs and controversies of the Jews; therefore I beg of you to listen to me patiently.
4

All the Jews know my way of life from my youth, a life spent from the beginning among my own people and in Jerusalem. Acts 26:24 (NRSV)

peculiarities: ; with the infinitive; after a relative pronoun; relative clauses which are really main clauses.62 The extent and character of Semitisms has been particularly debated. Many see these as an indication of Aramaic sources.63 But they are also found in sections which are clearly redactional, and upon closer examination prove to be LXX Greek; for example: the pleonastic (8:2627*; 22:10*); (1:15*; 17:22*); (2:1*);
62

A. Debrunner, Gnomon 28 (1956) 588, review of Jonas Palm, ber Sprach und Stil des Diodoros von Sizilien (see above n. 52), explains these as Latinismen; but see Haenchen, p. 139 n. 7; D. Tabachovitz, In Palladii Historiam Lausiacam observationes quaedam, Eranos 30 (1932) 97109; A. Werner, Die Syntax des einfachen Satzes bei Genesios, ByzZ 31 (1931) 258323.
63

Charles Cutler Torrey, The Composition and Date of Acts (HTS 1; Cambridge: Harvard University, 1916); Beginnings 2.4463. *
26

Then an angel of the Lord said to Philip, Get up and go toward the south to the road that goes down from Jerusalem to Gaza. (This is a wilderness road.)
27

So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship Acts 8:2627 (NRSV) *
10

I asked, What am I to do, Lord? The Lord said to me, Get up and go to Damascus; there you will be told everything that has been assigned to you to do. Acts 22:10 (NRSV) *
15

In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said, Acts 1:15 (NRSV) *
22

Then Paul stood in front of the Areopagus and said, Athenians, I see how extremely religious you are in every way. Acts 17:22 (NRSV) *

periphrasis with (3:20*); (7:35*). These are consciously chosen stylistic devices.64 The fondness for double expressions65 is also a characteristic of many parts of the LXX, particularly 2 Maccabees. Note also the style of inscriptions,66 of Dionysius Halic. (Ant. Roma 2.23.3; 2.24.2ff), and finally of the Latin of ancient Roman prayers (Livy 29.27.14).
5.
1

Sources67 When the day of Pentecost had come, they were all together in one place. Acts 2:1 (NRSV) *
20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, Acts 3:20 (NRSV) *
35

It was this Moses whom they rejected when they said, Who made you a ruler and a judge? and whom God now sent as both ruler and liberator through the angel who appeared to him in the bush. Acts 7:35 (NRSV)
64

Max Wilcox, The Semitisms of Acts (Oxford: Clarendon, 1965); see the review by Ernst Haenchen, ThLZ 91 (1966) cols. 35557; see also R. A. Martin, Syntactical Evidence of Aramaic Sources in Acts IXV, NTS 11 (196465) 3859.
65

See the tables in Robert Morgenthaler, Die lukanische Geschichtsschreibung als Zeugnis: Gestalt und Gehalt der Kunst des Lukas (2 vols.; AThANT 1415; Zurich: Zwingli, 1948) 1.2230.
66

OGIS 233.4950; 234.1415, 19; 244.1920; 306.15; 319.22.

Ant. Roman Antiquities

67

Literature: Rudolf Bultmann, Zur Frage nach den Quellen der Apostelgeschichte, New Testament Essays: Studies in Memory of Thomas Walter Manson 18931958 (ed. A. J. B. Higgins; Manchester: Manchester University, 1959) 6880, reprinted in his Exegetica: Aufstze zur Erforschung des Neuen Testaments (ed. Erich Dinkler; Tbingen: Mohr [Siebeck], 1967) 41223. Jacques Dupont, The Sources of Acts: The Present Position (London: Darton, Longman & Todd, 1964).

Luke gives us no information about his sources. In order to detect them we are dependent upon indirect criteria such as style (for example, traces of an underlying report in a language other than Greek), variations in conceptuality and point of view (judgments on persons and events), contradictions, doublets, and the like. In the second half of the book the question clearly focuses on those sections which are written in the first-person plural. The problem is more complicated in the first fifteen chapters.68 One approach to the source analysis of Acts is to assume that a historically accurate Lukan account has been reworked and reshaped.69 Others think in terms of one source to which Luke has added materials, such as the miraculous gift of tongues in chapter 2 and the reports about Paul and Antioch.70 The hypothesis of two parallel sources, proposed on the basis of alleged doublets in the early chapters (especially 4 and 5), is best known in the form developed by Harnack.71 He takes the scenes of action as his criterion and distinguishes: (1) a Jerusalem-Caesarea source A including 3:15:16*; 8:540*; 9:3111:18*; 12:123*; (2) a legendary
Haenchen, pp. 8190, 11721. Adolf Harnack, The Acts of the Apostles (New Testament Studies 3; Crown Theological Library 27; London: Williams & Norgate, 1909). Massey Hamilton Shepherd, A Venture in the Source Analysis of Acts, Munera Studiosa: Studies Presented to W. H. P. Hatch (ed. Massey Hamilton Shepherd and Sherman Elbridge Johnson; Cambridge, MA: Episcopal Theological School, 1946) 91105. Etienne Trocm, Le Livre des Actes et lhistoire (tudes dHistoire et de Philosophie Religieuses 45; Paris: Presses Universitaires de France, 1957).
68

See the references in Haenchen, pp. 1450, 8190, 11621; Trocm, Livre des Actes; Dupont, Sources.
69

Martin Sorof, Die Entstehung der Apostelgeschichte: Eine kritische Studie (Berlin: Nicolai [R. Stricker], 1890); Alfred Loisy, Les Actes des Aptres: Traduction nouvelle avec introduction et notes (Christianisme; Paris: F. Rieder, 1925) 967, 10421.
70

Bernhard Weiss, Lehrbuch der Einleitung in das Neue Testament (Berlin; Hertz, 1886) 56984. Harnack, Acts, 162202.

71

*
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon.
2

And a man lame from birth was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate so that he could ask for alms from those entering the temple.
3

When he saw Peter and John about to go into the temple, he asked them for alms.

Peter looked intently at him, as did John, and said, Look at us. And he fixed his attention on them, expecting to receive something from them.

But Peter said, I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.
7

And he took him by the right hand and raised him up; and immediately his feet and ankles were made strong.
8

Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God.
9

All the people saw him walking and praising God,

10

and they recognized him as the one who used to sit and ask for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.
11

While he clung to Peter and John, all the people ran together to them in the portico called Solomons Portico, utterly astonished.
12

When Peter saw it, he addressed the people, You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.

15

16

And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you. (Only first 15 verses of range shown) Acts 3:15:16 (NRSV) *
5

Philip went down to the city of Samaria and proclaimed the Messiah to them.

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place.
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit.
20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money! (Only first 15 verses of range shown) Acts 8:540 (NRSV) *
31

Meanwhile the church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers.

32

Now as Peter went here and there among all the believers, he came down also to the saints living in Lydda.
33

There he found a man named Aeneas, who had been bedridden for eight years, for he was paralyzed.
34

Peter said to him, Aeneas, Jesus Christ heals you; get up and make your bed! And immediately he got up.
35

And all the residents of Lydda and Sharon saw him and turned to the Lord.

36

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity.
37

At that time she became ill and died. When they had washed her, they laid her in a room upstairs.
38

Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, Please come to us without delay.
39

So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them.
40

Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, Tabitha, get up. Then she opened her eyes, and seeing Peter, she sat up.
41

He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive.
42

This became known throughout Joppa, and many believed in the Lord. Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.

43

In Caesarea there was a man named Cornelius, a centurion of the Italian Cohort, as it was called.

He was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God.
3

One afternoon at about three oclock he had a vision in which he clearly saw an angel of God coming in and saying to him, Cornelius. (Only first 15 verses of range shown) Acts 9:3111:18 (NRSV) *

About that time King Herod laid violent hands upon some who belonged to the church. He had James, the brother of John, killed with the sword.

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.
5

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him.
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting.
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying.
13

When he knocked at the outer gate, a maid named Rhoda came to answer.

14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel.
16

Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed. (Only first 15 verses of range shown)

composition B running parallel to this, including chapters 2 and 5:1742*; and (3) an Antioch-Jerusalem source which begins with 6:1* and includes 6:18:4*; 11:1930*;
Acts 12:123 (NRSV) *
17

Then the high priest took action; he and all who were with him (that is, the sect of the Sadducees), being filled with jealousy,
18

arrested the apostles and put them in the public prison. But during the night an angel of the Lord opened the prison doors, brought them out, and said, Go, stand in the temple and tell the people the whole message about this life.

19

20

21

When they heard this, they entered the temple at daybreak and went on with their teaching. When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought.
22

But when the temple police went there, they did not find them in the prison; so they returned and reported,
23

We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside.
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on.
25

Then someone arrived and announced, Look, the men whom you put in prison are standing in the temple and teaching the people!
26

Then the captain went with the temple police and brought them, but without violence, for they were afraid of being stoned by the people.
27

When they had brought them, they had them stand before the council. The high priest questioned them,
28

saying, We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this mans blood on us.
29

But Peter and the apostles answered, We must obey God rather than any human authority. The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.

30

31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins.

32

And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him. (Only first 15 verses of range shown) Acts 5:1742 (NRSV) *
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food. Acts 6:1 (NRSV) *
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them.

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith.
8

Stephen, full of grace and power, did great wonders and signs among the people.

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen.
10

But they could not withstand the wisdom and the Spirit with which he spoke.

11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God.

12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council.
13

They set up false witnesses who said, This man never stops saying things against this holy place and the law;
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us.
15

And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel.
1

Then the high priest asked him, Are these things so?

(Only first 15 verses of range shown) Acts 6:18:4 (NRSV) *

19

Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews.
20

But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus.
21

The hand of the Lord was with them, and a great number became believers and turned to the Lord.
22

News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

23

When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion;
24

for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord.
25

Then Barnabas went to Tarsus to look for Saul,

26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians.
27

At that time prophets came down from Jerusalem to Antioch.

28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius.

12:2515:35*. Sources A and B run parallel; A and the third source supplement one another.

29

The disciples determined that according to their ability, each would send relief to the believers living in Judea;
30

this they did, sending it to the elders by Barnabas and Saul. Acts 11:1930 (NRSV)

*
25

Then after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark.
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul.
2

While they were worshiping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul for the work to which I have called them.
3

Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.
5

When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them.
6

When they had gone through the whole island as far as Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus.
7

He was with the proconsul, Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith.
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him

10

and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?
11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand.

Of course there are many modifications of the two-source hypothesis. Hermann Wolfgang Beyer assumes two sources for the Pentecost story.72 Kirsopp Lake finds two sources for the martyrdom of Stephen, the founding of the church in Caesarea (Peter, Philip), and for the visit of Paul and Barnabas to Jerusalem (11:1930* and 15:1 35*).73 The more recent development of the hypothesis occasionally tends in the direction of form-critical analysis.74

12

When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord.
13

Then Paul and his companions set sail from Paphos and came to Perga in Pamphylia. John, however, left them and returned to Jerusalem;
14

but they went on from Perga and came to Antioch in Pisidia. And on the sabbath day they went into the synagogue and sat down.
15

After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, Brothers, if you have any word of exhortation for the people, give it. (Only first 15 verses of range shown) Acts 12:2515:35 (NRSV)
72

Hermann Wolfgang Beyer, Die Apostelgeschichte (8th ed.; NTD 5; Gttingen: Vandenhoeck & Ruprecht, 1957) 1516, 2829. *
1

Then certain individuals came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved.
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers.
4

When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them.
5

But some believers who belonged to the sect of the Pharisees stood up and said, It is necessary for them to be circumcised and ordered to keep the law of Moses.
6

The apostles and the elders met together to consider this matter.

The hypothesis of an Antiochene source is advocated by Hans Hinrich Wendt, Joachim Jeremias, and Rudolf Bultmann.75 According to Jeremias it includes 6:18:4* (so also

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers.
8

And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us;
9

and in cleansing their hearts by faith he has made no distinction between them and us.

10

Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?
11

On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.
12

The whole assembly kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles.
13

After they finished speaking, James replied, My brothers, listen to me.

14

Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name.
15

This agrees with the words of the prophets, as it is written,

16

After this I will return, and I will rebuild the dwelling of David, which has fallen; from its ruins I will rebuild it, and I will set it up, (Only first 15 verses of range shown) Acts 15:135 (NRSV)
73

Beginnings 2.14855.

74

Lucien Cerfaux, La composition de la premire partie du Livre des Actes, EThL 13 (1936) 667 91, reprinted in Recueil Cerfaux, 2.6391; Trocm, Livre des Actes; Dupont, Sources, 59. Wendt Hans Hinrich Wendt, Die Apostelgeschichte (9th ed.; KEK 3; Gttingen: Vandenhoeck & Ruprecht, 1913).
75

Hans Hinrich Wendt, Die Apostelgeschichte (9th ed.; KEK 3; Gttingen: Vandenhoeck & Ruprecht, 1913) 2140; idem, Die Hauptquelle der Apostelgeschichte, ZNW 24 (1925) 293305; Joachim Jeremias, Untersuchungen zum Quellenproblem der Apostelgeschichte, ZNW 36 (1937)

Harnack); 9:130* (Harnack differs); 11:1930*; 12:2514:28*; 15:35ff* (Harnack includes 15:134*).76 P. Benoit separates 9:130* and takes this section together with
20521, reprinted in his Abba: Studien zur neutestamentlichen Theologie und Zeitgeschichte (Gttingen: Vandenhoeck & Ruprecht, 1966) 23855; Bultmann, Quellen, *
1

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest
2

and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem.
3

Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him.
4

He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? He asked, Who are you, Lord? The reply came, I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.

The men who were traveling with him stood speechless because they heard the voice but saw no one.
8

Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus.
9

For three days he was without sight, and neither ate nor drank.

10

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, Ananias. He answered, Here I am, Lord.
11

The Lord said to him, Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying,
12

and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.
13

But Ananias answered, Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem;
14

and here he has authority from the chief priests to bind all who invoke your name.

15

But the Lord said to him, Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;

16

I myself will show him how much he must suffer for the sake of my name.

(Only first 15 verses of range shown) Acts 9:130 (NRSV) *

25

Then after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark.
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul.
2

While they were worshiping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul for the work to which I have called them.
3

Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.
5

When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them.
6

When they had gone through the whole island as far as Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus.
7

He was with the proconsul, Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith.
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him

10

and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?
11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand.
12

When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord.

13

Then Paul and his companions set sail from Paphos and came to Perga in Pamphylia. John, however, left them and returned to Jerusalem;
14

but they went on from Perga and came to Antioch in Pisidia. And on the sabbath day they went into the synagogue and sat down.
15

After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, Brothers, if you have any word of exhortation for the people, give it. (Only first 15 verses of range shown) Acts 12:2514:28 (NRSV) *
35

But Paul and Barnabas remained in Antioch, and there, with many others, they taught and proclaimed the word of the Lord.
36

After some days Paul said to Barnabas, Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing.
37

Barnabas wanted to take with them John called Mark. Acts 15:3537 (NRSV)

*
1

Then certain individuals came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved.
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers.
4

When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them.
5

But some believers who belonged to the sect of the Pharisees stood up and said, It is necessary for them to be circumcised and ordered to keep the law of Moses.
6

The apostles and the elders met together to consider this matter.

chapters 13 and 14; he believes this material is based upon an independent piece. In order to incorporate it, Luke has constructed the redactional connectives found in 12:25* and 15:12*. Thus in the Antiochene source 15:3* was joined to 11:2730*, according to
7

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers.
8

And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us;
9

and in cleansing their hearts by faith he has made no distinction between them and us.

10

Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?
11

On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.
12

The whole assembly kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles.
13

After they finished speaking, James replied, My brothers, listen to me.

14

Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name.
15

This agrees with the words of the prophets, as it is written,

16

After this I will return, and I will rebuild the dwelling of David, which has fallen; from its ruins I will rebuild it, and I will set it up, (Only first 15 verses of range shown) Acts 15:134 (NRSV)
76

Harnack, Acts, 18688 (on 6:18:4*), 174 (on 9:130*), 199 (on 15:135*).

*
25

And can any of you by worrying add a single hour to your span of life? Luke 12:25 (NRSV)

*
1

Now all the tax collectors and sinners were coming near to listen to him.

Benoit, meaning that the alleged two journeys of Paul to Jerusalem in Acts turn out to be the same journey.77 A turning point in the source analysis of Acts can already be seen in the work of Julius Wellhausen and Paul Wendland.78 Martin Dibelius introduced the form-critical viewpoint in a programmatic manner (see below). There remain, however, questions regarding written sources which existed in the stage between the oral tradition and Lukes adaptation of the materials. We may summarize the results of source analysis to this point as follows. A separation of sources on the basis of linguistic indices (such as an Aramaic substratum) has not succeeded. But the relative unity of style does not prove that no sources have been used. In the Gospel of Luke we may observe in a controlled setting the way in which the author reworks the language of his sources. The question is: Did Luke use rather extensive sources which offered a connected historical account (beginning in Jerusalem, etc.) or did he use only individual traditions,
2

And the Pharisees and the scribes were grumbling and saying, This fellow welcomes sinners and eats with them. Luke 15:12 (NRSV) *
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers. Acts 15:3 (NRSV) *
27

At that time prophets came down from Jerusalem to Antioch.

28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius.
29

The disciples determined that according to their ability, each would send relief to the believers living in Judea;
30

this they did, sending it to the elders by Barnabas and Saul. Acts 11:2730 (NRSV)

77

Pierre Benoit, La deuxime visite de saint Paul Jrusalem, Bib 40 (1959) 77892, reprinted in his Exgse et thologie (4 vols.; Paris: Cerf, 196182) 3.28599.
78

Julius Wellhausen, Kritische Analyse der Apostelgeschichte (AGG n.s. 15:2*; Berlin, 1914) 156; Paul Wendland, Die urchristlichen Literaturformen (HNT 1:23*; 2d ed.; Tbingen: Mohr [Siebeck], 1912) 33235.

whose original form can be reconstructed only by conjecture? Such individual traditions could have been available to him in written form. In any case he did not invent his individual stories, he merely put them into narrative form and connected them. This judgment is based on the following evidence: (1) The narrative technique. The story of Peters deliverance in 12:319* exhibits stylistic peculiarities. Should one therefore
*
3

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.
5

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him.
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting.
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying.
13

When he knocked at the outer gate, a maid named Rhoda came to answer.

14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel.

conclude that Luke has worked from an earlier written account of this incident? Stylistic criteria alone are not sufficient to prove the existence of such a written account. (2) The naming of persons and locations. But this also offers only uncertain clues. For example, someone will point out that at first Barnabas ranks before Paul, tracing this back to a particular source. But this may be a result of Lukes own work. Luke has two traditions about the founding of the congregation in Caesarea; the attempt to divide up the material into two sources, however, simply does not succeed. Source analysis on the basis of doublets is not convincing either. There is always the possibility of a historical explanation (that chaps. 4 and 5, for example, have to do with different events) or a form-critical explanation which would suggest that individual stories were used, rather than longer continuous sources. But the assumption that there were longer sources running through the first part of Acts is precarious, since no pre-Lukan connecting pieces can be discerned between the various episodes. Moreover, it can be demonstrated in individual instances that the connection is from the hand of Luke; an example is the link between the miracle in chapter 3 and the persecution in chapter 4. Written source material is most clearly evident: (1) where lists are given (6:5*; 13:13*); (2) where a Lukan connective has been inserted into a narrative
16

Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed.
17

He motioned to them with his hand to be silent, and described for them how the Lord had brought him out of the prison. And he added, Tell this to James and to the believers. Then he left and went to another place.
18

When morning came, there was no small commotion among the soldiers over what had become of Peter. (Only first 15 verses of range shown) Acts 12:319 (NRSV) *
5

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch. Acts 6:5 (NRSV) *
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul.
2

While they were worshiping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul for the work to which I have called them.

(18:1920*); (3) where there are contradictions; (4) where events are viewed from a nonLukan perspective (such as at Antioch!); (5) where style betrays the existence of an underlying source document (12:319*; see above); or (6) where a narrative has been mutilated by its insertion into its context (19:1316*). Thus it is certain that sources have been used. Whether their reconstruction is still possible is another question, a question which must be answered in the negative. What written source documents, then, may have existed? There probably was a collection of stories from Jerusalem, focused on the twelve disciples. Hints for the existence of such a written collection include reports that do not fit with the general picture Luke sketches (4:3637*) as well as Lukan insertions into a connected narrative.79 A
3

Then after fasting and praying they laid their hands on them and sent them off. Acts 13:13 (NRSV)

*
19

When they reached Ephesus, he left them there, but first he himself went into the synagogue and had a discussion with the Jews.
20

When they asked him to stay longer, he declined; Acts 18:1920 (NRSV)

*
13

Then some itinerant Jewish exorcists tried to use the name of the Lord Jesus over those who had evil spirits, saying, I adjure you by the Jesus whom Paul proclaims.
14

Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit said to them in reply, Jesus I know, and Paul I know; but who are you?

15

16

Then the man with the evil spirit leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded. Acts 19:1316 (NRSV) *
36

There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means son of encouragement).
37

He sold a field that belonged to him, then brought the money, and laid it at the apostles feet. Acts 4:3637 (NRSV)

79

See the commentary on 5:4.

Hellenistic collection appears to have connected Jerusalem and Antioch. Passages like 6:16*, as well as the martyrdom of Stephen, indicate that this material was in written form. Furthermore, in the legends about the conversion of Saul there are tensions between the original wording and the Lukan picture. The whole complex of traditions about Saul and Jerusalem has a number of peculiarities.80 The problem of sources in the second part of Acts focuses on the presence of we at various points in the narrative and Lukes use of an alleged itinerary. If certain sections are narrated in the first-person plural, ones immediate conclusion is that the narrator is an eyewitness. Then the question is whether the author of Acts (Luke) was with Paul for a time, or whether he has incorporated into his work the account of an eyewitness (Luke?). The abrupt manner in which the we appears speaks for the latter, while the uniformity of style argues for the former.81 This argument from style is certainly not compelling, however, as the above indicates. In fact it only increases the difficulty, because one must then conclude that the author occasionally eliminates the we or extends its use into adjacent sections. Dibelius sets out in a new direction. Since the we passages provide no certain guide for source analysis, he proceeds by means of style criticism, where style is understood in
*
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them. Acts 6:16 (NRSV)

80

See the commentary on 22:3. On the consequences for the reconstruction of the events, see Ernst Haenchen, The Book of Acts as Source Material for the History of Early Christianity, Studies in Luke-Acts, 25878; Hans Conzelmann, History of Primitive Christianity (Nashville/New York: Abingdon, 1973)
81

Adolf Harnack, Luke the Physician: The Author of the Third Gospel and the Acts of the Apostles (Crown Theological Library 19; London: Williams & Norgate, 1907) 811.

the comprehensive sense of form criticism. Dibelius notes that routine reports about routes, stations, stopping places, and hosts at these places can be separated from edifying stories. Thus he distinguishes between these edifying stories and the framework in which they are embedded. He calls the framework an itinerary and understands it as a source which runs through this second part of Acts. As support for his thesis, he notes that places are mentioned at which nothing really occurs; thus their inclusion is unrelated to the goal of the book. The author of Acts must have had access to this itinerary. He inserted individual stories at appropriate places and the seams marking these insertions are still evident (14:6*, 20*). Perhaps Luke created the we-form in order to make it clear that he himself took part in Pauls journeys.82 This hypothesis has been widely accepted. Ernst Haenchen accepts the hypothesis and then asks the redaction-critical question: Of whom would the reader think upon encountering this we? Haenchens answer: Timothy and Silas.83 That seems unlikely, however, because the two were already with Paul before the appearance of the we. In addition, we would have to assume that not even the first reader of the book knew the authormeaning that the dedication of Lukes Gospel and Acts would be artifices.84 Doubts have been raised about the assumption of an itinerary or a travel diary.85 If there had been a travel diary, it presumably would have been destroyed in the shipwreck at Malta.86 The contents might have been recalled, but the hypothesis of a written source would have to be surrendered. More important, such an assumed diary would have had no uniformity. Notes about travels by land are distinct from those about travels on the sea (only in the latter does the we predominate), and the report about the journey to Rome stands out as distinct from both of these, as Dibelius rightly observed. He concluded that at this point the author made use of a ready-made written account of a journey. This source would have provided the only real description of Pauls experiences on his travels (9:1 30* is wholly another matter), such descriptions being absent from the presumed itinerary. But could data about Pauls experiences have been totally lacking in an itinerary? One may think, for example, of the intimations of such experiences during Pauls travels given in 2 Cor 11:2327*. And would there have been no references to relationships with other
82

Dibelius, Studies, 105. Haenchen, pp. 49091.

83

84

On the relation between the dedication and the we, see Henry J. Cadbury, We and I Passages in Luke-Acts, NTS 3 (195657) 12832.
85

Trocm, Livre des Actes, 12838; Gottfried Schille, Die Fragwrdigkeit eines Itinerars der Paulusreisen, ThLZ 84 (1959) cols. 16574.
86

A. D. Nock in a review of Dibelius, Studies, in Gnomon 25 (1953) 499, reprinted as The Book of Acts, in his Essays on Religion and the Ancient World (ed. Zeph Stewart; 2 vols.; Cambridge: Harvard University, 1972) 2.823. *
23

Are they ministers of Christ? I am talking like a madmanI am a better one: with far greater labors, far more imprisonments, with countless floggings, and often near death.

Christian congregations? We find nothing at all about the active communications between Ephesus and Corinth which we know from the Corinthian letters. Such an itinerary would appear to be as unilinear and schematic as Lukes own structuring of Pauls travels.87 Therefore one must ask whether the situation was not just the reverse, that is, the author took reports of occurrences in various locations and from these fashioned the travel narrative as a whole. The addition of unimportant stopping places along the way can be explained on purely literary grounds.88 The problem of the we cannot be solved without attention to the geography involved. These passages do not portray the reporter as a co-worker of Paul, but rather as a companion in his travels from Troas or Philippi to Jerusalem, and from Caesarea to Rome. Thus the reporter appears more as an authority on Pauls imprisonment than on his missionary work. The geographical horizon consists of the coastal areas. The itinerary hypothesis does not account for these observations; thus the riddle of the we passages remains unsolved. The only certainty is that by using we the author attempts to convey the impression of an eyewitness account.89 Haenchen comments on the relationship between the we and the literary form and purpose of Luke: On one occasion (chapter 16) the we serves to provide historical certification for a decisive moment in the Pauline mission; on another, it allows the reader to feel that he is directly involved in the events of Pauls life (2021; 2728). But because Luke (leaving out of account a few statements) does not connect the we with the portrayal of the Pauline actions and words, and because Paul is really the center of attention in the second half of

24

Five times I have received from the Jews the forty lashes minus one.

25

Three times I was beaten with rods. Once I received a stoning. Three times I was shipwrecked; for a night and a day I was adrift at sea;
26

on frequent journeys, in danger from rivers, danger from bandits, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers and sisters;
27

in toil and hardship, through many a sleepless night, hungry and thirsty, often without food, cold and naked. 2 Corinthians 11:2327 (NRSV)
87

Schille, Die Fragwrdigkeit eines Itinerars der Paulusreisen; see also Dupont, Sources, 14757.

88

Cf., e.g., the extended description in Xenophon Eph. 1.1112. (The passage belongs to the nonepitomized portions of Xenophon Eph.[!]). On the employment of the diary style by a historian, cf. Lucian Hist. conscr. 16 (also 24). Regarding the reliability of geographical data, see Hans Dieter Betz, Lukian von Samosata und das Neue Testament (TU 76; Berlin: Akademie-Verlag, 1961) 90 n. 5.
89

Cf. the persiflage in Lucian Ver. hist. (Appendix 3; cf. further Appendices 1 and 2); see the commentary on 16:10.

Acts, the we is used in this second sense only in sections which report no special acts of Paul.90
6. The Author

A) The Form of the Whole91 The prologue and dedication are indications that Luke intends to write literature.92 He demonstrates technical knowledge (8:27*) and portrays Christian witnesses as adept in their appearances before representatives of the political and intellectual world, thus giving evidence of the cultured nature of his own narrative. He can write in an archaic-biblical style when portraying the earliest period in the history of the church (with which we may compareon another literary levelthe archaic tone at the beginning of Livys history), or in a modern style, as when describing Paul in Athens or before Agrippa II.93 The best way to characterize the book as a whole is with the common designation historical monograph. There are prototypes for this genre in Greco-Roman as well as in Jewish literature (1, 2, 3 Maccabees).94 The tendency to divide histories into monographs had
90

Ernst Haenchen, Das Wir in der Apostelgeschichte und das Itinerar, ZThK 58 (1961) 366, reprinted in his Gott und Mensch, 264.
91

Literature: Bertil Grtner, The Areopagus Speech and Natural Revelation (ASNU 21; Lund: Gleerup; Copenhagen: Munksgaard, 1955) 1836. Ernst Howald, Vom Geist antiker Geschichtsschreibung (Munich/Berlin: Oldenbourg, 1944). Felix Jacoby, Griechische Geschichtschreibung, Antike 2 (1926) 129. Felix Jacoby, ber die Entwicklung der griechischen Historiographie und den Plan einer neuen Sammlung der griechischen Historikerfragmente, Klio 9 (1909) 80123. Paul Scheller, De hellenistica historiae conscribendae arte (Diss., Leipzig, 1911). Eduard Schwartz, Griechische Geschichtschreiber (Leipzig: Koehler & Amelang, 1957). Otto Seeck, Die Entwicklung der antiken Geschichtsschreibung und andere populre Schriften (Berlin: Siemenroth & Troschel, 1898). Alfred Wikenhauser, Die Apostelgeschichle und ihr Geschichtswert (NTAbh 8:35*; Mnster: Aschendorff, 1921) 6976.
92

See the commentary on 1:1.

93

Eckhard Plmacher, Lukas als hellenistischer Schriftsteller: Studien zur Apostelgeschichte (SUNT 9; Gttingen: Vandenhoeck & Ruprecht, 1972).
94

On the special genre of Praxeis, see the comments on the proem.

penetrated even the writing of universal history (e.g., in the works of Diodorus). Literary genres, of course, overlap. Historical writings may contain features of the novelle as well as novel-like traits;95 in the same way historiography and biography overlap.96 On this general level, comparison with other literary genres is relatively unproductive. Only single points of contract are evident. The form of Acts as a whole is stamped with the specific historical and theological views of the author, as is the case with the Gospel of Luke. Thus the speeches are composed in line with the authors theological intention, rather than in line with the patterns common to Greek historiography (whether according to classical or Hellenistic rhetoric; e.g., Dionysius Halic.).97 Luke does not set out to provide complete biographical data. He does not describe the personality, the individual features, the appearance, virtues, or even the death of his characters. With the exception of the mission history, the biography of Paul is limited to a few schematized hints. Unlike the novel, Acts lacks the description of adventures (e.g., encounters with bandits along the way, etc.), even though Pauls travels include the scenery expected in such writings. This cannot be explained solely by a paucity of materialssince, for example, Luke is acquainted with the escape from Damascus. Here comparison with the apocryphal acts of the apostles, where this kind of material flourishes, is instructive.98 We tend to view Lukes failure to provide information about his sources as a flaw. But such silence is permissible for the ancient historian as is illustrated by the way Josephus proceeds in the Jewish War. There is a noticeable absence of chronological data, though Luke does recognize the importance of such data (Luke 3:12*).
95

Cf. the way Josephus reworks biblical stories; Martin Braun, Griechischer Roman und hellenistische Geschichtschreibung (Frankfurter Studien zur Religion und Kultur der Antike 6; Frankfurt: Klostermann, 1934).
96

Despite the views of Friedrich Leo, Die griechischrmische Biographie nach ihrer litterarischen Form (Leipzig: Teubner, 1901; reprinted Hildesheim: Olms, 1965). For a correction, see Wolf Steidle, Sueton und die antike Biographie (2d ed.; Zetemata: Monographien zur klassischen Altertumswissenschaft 1; Munich: Beck, 1963); Albrecht Dihle, Studien zur griechischen Biographie (2d ed.; AGG 3:37; Gttingen: Vandenhoeck & Ruprecht, 1970); cf., e.g., the procedure of Cicero (on Lucceius in Fam. 5.12) and Tacitus in Agr. (along with its central portion).
97

Dibelius, Studies, 13845.

98

Rosa Sder, Die apokryphen Apostelgeschichten und die romanhafte Literatur der Antike (Wrzburger Studien zur Altertumswissenschaft 3; Stuttgart: Kohlhammer, 1932; reprinted Darmstadt: Wissenschaftliche Buchgesellschaft, 1969); Martin Blumenthal, Formen und Motive in den apokryphen Apostelgeschichten (TU 48:1; Leipzig: Hinrichs, 1933): Gnther Bornkamm, Mythos und Legende in den apokryphen Thomas-Akten: Beitrge zur Geschichte der Gnosis und zur Vorgeschichte des Manichismus (FRLANT 49; Gttingen: Vandenhoeck & Ruprecht, 1933); cf. the description of outward appearance in Paul and Thecla 3, as well as the motivation for travel and the erotic motivation. *

But over against these shortcomings are marks of true literary ability. If Luke does not write artistic literary prose (see above), he understands how to impose on his book a unity of style and meaning. He has command of a style characterized by dramatic episodes99 which we find in contemporary historical works (Curtius Rufus) and in the novel. His writing is extraordinarily condensed, but he is capable of variety. He furnishes scenes with local color (Lystra, Philippi, Ephesus) and evokes atmosphere: in Athens, at the farewell in Miletus, in the great trial scenes of the final portion of the book, and in the report of the journey by sea. He is less inclined to include colorful details; thus the exception in 12:319* is so striking! The miracle stories are more polished in comparison
1

In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene,
2

during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. Luke 3:12 (NRSV)
99

Haenchen, p. 107 n. 1; cf. 10510.

*
3

Therefore whatever you have said in the dark will be heard in the light, and what you have whispered behind closed doors will be proclaimed from the housetops.
4

I tell you, my friends, do not fear those who kill the body, and after that can do nothing more.

But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him!
6

Are not five sparrows sold for two pennies? Yet not one of them is forgotten in Gods sight.

But even the hairs of your head are all counted. Do not be afraid; you are of more value than many sparrows.
8

And I tell you, everyone who acknowledges me before others, the Son of Man also will acknowledge before the angels of God;
9

but whoever denies me before others will be denied before the angels of God.

10

And everyone who speaks a word against the Son of Man will be forgiven; but whoever blasphemes against the Holy Spirit will not be forgiven.
11

When they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say;
12

for the Holy Spirit will teach you at that very hour what you ought to say.

with the Synoptics.100 This means the stories have been shaped in a more literary fashion. The categories of form criticism are thus applicable to individual story units in Lukes writings only to a limited extent. In Acts we can no longer delineate precisely even the shape of his sources; in 1:1526*, for example, he weaves together two traditions and
13

Someone in the crowd said to him, Teacher, tell my brother to divide the family inheritance with me.
14

But he said to him, Friend, who set me to be a judge or arbitrator over you?

15

And he said to them, Take care! Be on your guard against all kinds of greed; for ones life does not consist in the abundance of possessions.
16

Then he told them a parable: The land of a rich man produced abundantly. And he thought to himself, What should I do, for I have no place to store my crops?

17

18

Then he said, I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. (Only first 15 verses of range shown) Luke 12:319 (NRSV)
100

This observation may be substantiated by a comparison between Lukes Gospel and Mark. See Luke 4:35*; 14:16*; and see the commentary on 3:111* and 9:3235*, 3642*. *
15

In those days Peter stood up among the believers (together the crowd numbered about one hundred twenty persons) and said,
16

Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus
17

for he was numbered among us and was allotted his share in this ministry.

18

(Now this man acquired a field with the reward of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out.
19

This became known to all the residents of Jerusalem, so that the field was called in their language Hakeldama, that is, Field of Blood.)
20

For it is written in the book of Psalms, Let his homestead become desolate, and let there be no one to live in it; and Let another take his position of overseer.
21

So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,

forms them into one dramatic incident. The Lukan passion narrative provides an analogy in its reshaping of the Markan account of Peters denial and the trial of Jesus. The narrative style is not so much colorful as dramatic, leading toward a denouement which makes a programmatic or didactic point to the reader. Livy provides an instructive analogy. In many passages he takes the steady narrative of Polybius and condenses it into episodes, thereby breaking up the narrative. The episodes are understandable in themselves, but at the same time shed light on the course of the narrative as a whole.101 We can also sense the high literary level of Lukes writing by comparison with some of the apocryphal acts. These are characterized by: (1) a dissolution or lack of fixed forms (in addition to the apocryphal acts, cf. also the Gos. Pet.); (2) the primitive character of the scenes (the childhood stories in the Gos. Thom.); and (3) inclinations toward the fantastic (see also the Protevangelium of James). The Acts of Paul is, of course, of special interest.102 Specific examples are helpful. Compare the Ananias and Sapphira story in Acts 5:1 11* with the Rufina story in the Acts of Peter with Simon 2 and note the embellishments in

22

beginning from the baptism of John until the day when he was taken up from usone of these must become a witness with us to his resurrection.
23

So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.

24

Then they prayed and said, Lord, you know everyones heart. Show us which one of these two you have chosen
25

to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.
26

And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles. Acts 1:1526 (NRSV)
101

See Plmacher, Schriftsteller.

Gos. Pet. Gospel of Peter Gos. Thom. Gospel of Thomas

102

On the Acts of Paul, see NTApoc 2.32290; also see 2.259322 on the Acts Pet., which include the Acts of Peter with Simon. *
1

But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property;

with his wifes knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles feet.

the scenes involving Simon Magus. Compare also the deliverance of Eutychus in Acts 20:712* with the raising of Patroklos in the Martyrdom of Paul 12. Note in addition in
3

Ananias, Peter asked, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land?
4

While it remained unsold, did it not remain your own? And after it was sold, were not the proceeds at your disposal? How is it that you have contrived this deed in your heart? You did not lie to us but to God!
5

Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it.
6

The young men came and wrapped up his body, then carried him out and buried him. After an interval of about three hours his wife came in, not knowing what had happened.

Peter said to her, Tell me whether you and your husband sold the land for such and such a price. And she said, Yes, that was the price.
9

Then Peter said to her, How is it that you have agreed together to put the Spirit of the Lord to the test? Look, the feet of those who have buried your husband are at the door, and they will carry you out.
10

Immediately she fell down at his feet and died. When the young men came in they found her dead, so they carried her out and buried her beside her husband.
11

And great fear seized the whole church and all who heard of these things. Acts 5:111 (NRSV)

*
7

On the first day of the week, when we met to break bread, Paul was holding a discussion with them; since he intended to leave the next day, he continued speaking until midnight.
8

There were many lamps in the room upstairs where we were meeting.

A young man named Eutychus, who was sitting in the window, began to sink off into a deep sleep while Paul talked still longer. Overcome by sleep, he fell to the ground three floors below and was picked up dead.
10

But Paul went down, and bending over him took him in his arms, and said, Do not be alarmed, for his life is in him.
11

Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left.

the Acts of Peter with Simon: (1) the exorcism in 11*; (2) the style of miracle working in 13.2021*, 2529* (a rather mechanical multiplication of healing stories); (3) a miracle involving punishment in 32. Further compare a miracle involving repentance and restoration in the Acts of Paul.103 The absence of form corresponds both to the content and the tendency in this material: the senseless miracle flourishes no less than the edifying such as a miracle that results in conversion.
12

Meanwhile they had taken the boy away alive and were not a little comforted. Acts 20:712 (NRSV)

*
11

Then Paul went upstairs, and after he had broken bread and eaten, he continued to converse with them until dawn; then he left. Acts 20:11 (NRSV) *
20

for about four hundred fifty years. After that he gave them judges until the time of the prophet Samuel.
21

Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years. Acts 13:2021 (NRSV) *
25

And as John was finishing his work, he said, What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet.
26

My brothers, you descendants of Abrahams family, and others who fear God, to us the message of this salvation has been sent.
27

Because the residents of Jerusalem and their leaders did not recognize him or understand the words of the prophets that are read every sabbath, they fulfilled those words by condemning him.
28

Even though they found no cause for a sentence of death, they asked Pilate to have him killed.

29

When they had carried out everything that was written about him, they took him down from the tree and laid him in a tomb. Acts 13:2529 (NRSV)
103

NTApoc 2.36667.

The author who writes to Theophilus has succeeded in putting individual events together into a meaningful sequence. The reader can understand the sense of the whole, because he is caught up in it. Luke makes the intention of the individual events clear.104 The most important means Luke employs are: (1) the manner of ordering and connecting the events; (2) summaries, which interrupt the flow of the narrative in order to abstract from it an image and thereby to indicate its meaning; and (3) the insertion of speeches. B) The Structure The structure of the book is clear. Two major sections portray the two epochs into which the history of the church is divided: the time of the earliest church, and the time of Pauls mission to the world; the latter forms the bridge to the present. In the first part the church remains bound to the Law; in the second Gentile Christiansthrough a decision of the earliest churchare freed from the Law. In this way the continuity between the church and Israel in terms of salvation history is maintained (the promises to Israel linking the two), and the continuity within the church itself is shown as a historical process. These views are further clarified by the artistic interweaving of the two parts. The first part anticipates the theme of the second as it portrays first the mission to the Samaritans, and thenas a kind of modelto the Gentiles (chaps. 1011). Just at this point the bearer of the mission to the world takes up his task and, through the model first missionary journey (chaps. 1314), prepares the church for the decision reached in chapter 15. This pattern of linear movement from Jews through the Samaritans to the Gentiles is the authors way of indicating the divine guidance over this history. But, of course, it implies a certain schematizing and also the exclusion of historical materials which would be invaluable to us today. Whole territories are passed over, even though the author knows something about the congregations located there (Syria, Cilicia). In the first portion of Acts the scenes of action shift back and forth: Jerusalem and Samaria, Jerusalem and Caesarea. This is necessitated by Lukes purpose: Jerusalem must remain the starting point, but at the same time the message must find new paths. The linking of Paul with the earliest congregation serves the same purpose. In the second part the action moves in only one direction: we follow Paul from place to place with only hints of other scenes of action (Ephesus/Corinth, 18:2428*). Thus during the stay in Ephesus

104

Dibelius, Studies, 125; Hildebrecht Hommel, Neue Forschungen zur Areopagrede Acta 17, ZNW 46 (1955) 147. *
24

Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures.
25

He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John.
26

He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately.

which lasted for years we hear nothing of events in other congregations, though things were happening in places like Corinth. In general, the picture of the church is reduced to a few strokes of a sketchy nature. We hear nothing at all about the variety of trends within the church, such as the formation of the Gnostic movement. Nothing is said about the inner development of the church, with the exception of the great transition described in chapter 15, not even about its polity! The most important stylistic means used to achieve this picture of unilinear development is the schematization of Pauls work into missionary journeys. This has dominated the historical picture to the present day. For Luke history is identical with salvation history, and that means the history of Israel, Jesus, and the church. Luke does not provide us with a description of the historical situation in the larger world as a framework or background for this salvation history. References to contemporary events are sparse and are limited to those which touch upon the destiny of the church. The Roman Empire is of interest only insofar as it impinges on the mission of the church; thus we have sections offering a political apologetic.105 C) The Summaries106 Summaries offered Luke a crucial means of interpretation. The Gospel of Mark furnished Luke with the most immediate example of such employment of summaries. In
27

And when he wished to cross over to Achaia, the believers encouraged him and wrote to the disciples to welcome him. On his arrival he greatly helped those who through grace had become believers,
28

for he powerfully refuted the Jews in public, showing by the scriptures that the Messiah is Jesus. Acts 18:2428 (NRSV)

105

ONeill, Theology, 5976, 17285.

106

Literature: Beginnings 5.392402. Pierre Benoit, Some notes on the Summaries in Acts 2, 4 and 5, in his Jesus and the Gospel (2 vols.; New York: Herder, 197374) 2.95103. Cerfaux, La composition, reprinted in Recueil Cerfaux. idem, La premire communaut chrtienne Jrusalem (Act., II, 41V, 42), EThL 16 (1939) 531, reprinted in Recueil Cerfaux 2.12556. Jeremias, Quellenproblem, 2068, reprinted in his Abba, 24041. Heinrich Zimmermann, Die Sammelberichte der Apostelgeschichte, BZ n.s. 5 (1961) 7182. See the comment on 2:47*.

Acts there are short summarizing statements, easily recognizable as redactional constructions (1:14*; 6:7*; 9:3132*), as well as longer summaries (2:4247*; 4:3235*;

*
14

All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. Acts 1:14 (NRSV) *
7

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith. Acts 6:7 (NRSV) *
31

Meanwhile the church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers.
32

Now as Peter went here and there among all the believers, he came down also to the saints living in Lydda. Acts 9:3132 (NRSV) *
42

They devoted themselves to the apostles teaching and fellowship, to the breaking of bread and the prayers.
43

Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.

44

45

46

Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts,
47

praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:4247 (NRSV) *

5:1216*). These passages introduce no new material but merely summarize. The three longer summaries pose a problem in that they do not appear to be logically constructed. Thus it is often concluded that we encounter here two separate layers. Either Luke himself has reworked a source107 or a latter hand has expanded the Lukan text through interpolation.108 This second hypothesis certainly cannot be proved with linguistic arguments. The lack of structural organization may be explained by the function of the summaries in the total work. They pick up a whole assortment of themes and then seek to describe the situation of the church as perceived from within and without. Observation of

32

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common.
33

With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.
34

There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold.
35

They laid it at the apostles feet, and it was distributed to each as any had need. Acts 4:3235 (NRSV)

*
12

Now many signs and wonders were done among the people through the apostles. And they were all together in Solomons Portico.
13

None of the rest dared to join them, but the people held them in high esteem. Yet more than ever believers were added to the Lord, great numbers of both men and women,

14

15

so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peters shadow might fall on some of them as he came by.
16

A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured. Acts 5:1216 (NRSV)
107

Cerfaux, La composition reprinted in Recueil Cerfaux.

108

Pierre Benoit, Some notes on the Summaries in Acts 2, 4 and 5, Jesus and the Gospel 2.95 103.

Lukes procedure in his Gospel is of critical significance in this regard. In Luke 4:14*, for example, he has picked up the summary found in Mark 1:14* and expanded it by inserting material from Mark 1:2128*. Thus he has created a pattern; (1) description of the setting; (2) comment about spreading fame; and (3) account of activity (even though the second ought logically to form the conclusion of these three). Compare further Mark 1:32* with

*
14

Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. Luke 4:14 (NRSV) *
14

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, Mark 1:14 (NRSV)

*
21

They went to Capernaum; and when the sabbath came, he entered the synagogue and taught.

22

They were astounded at his teaching, for he taught them as one having authority, and not as the scribes.
23

Just then there was in their synagogue a man with an unclean spirit,

24

and he cried out, What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.
25

But Jesus rebuked him, saying, Be silent, and come out of him! And the unclean spirit, convulsing him and crying with a loud voice, came out of him.

26

27

They were all amazed, and they kept on asking one another, What is this? A new teaching with authority! He commands even the unclean spirits, and they obey him.
28

At once his fame began to spread throughout the surrounding region of Galilee. Mark 1:2128 (NRSV)

*
32

That evening, at sundown, they brought to him all who were sick or possessed with demons. Mark 1:32 (NRSV)

Luke 4:4044* (expanded with material from Mark 3:1112*). These examples reflect the structure of his understanding of history. Luke does not think in terms of causal connections, but rather finds the meaning of the whole in individual events. D) The Speeches109

*
40

As the sun was setting, all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them.
41

Demons also came out of many, shouting, You are the Son of God! But he rebuked them and would not allow them to speak, because they knew that he was the Messiah.
42

At daybreak he departed and went into a deserted place. And the crowds were looking for him; and when they reached him, they wanted to prevent him from leaving them.
43

But he said to them, I must proclaim the good news of the kingdom of God to the other cities also; for I was sent for this purpose.
44

So he continued proclaiming the message in the synagogues of Judea. Luke 4:4044 (NRSV)

*
11

Whenever the unclean spirits saw him, they fell down before him and shouted, You are the Son of God!
12

But he sternly ordered them not to make him known. Mark 3:1112 (NRSV)

109

Literature: F. F. Bruce, The Speeches in the Acts of the Apostles (London: Tyndale, 1943). Dibelius, Studies, 13891. ONeill, Theology, 7799. Paul Schubert, The Final Cycle of Speeches in the Book of Acts, JBL 87 (1968) 116. Eduard Schweizer, Concerning the Speeches in Acts, Studies in Luke-Acts, 20816. John T. Townsend, The Speeches in Acts, ATR 42 (1960) 15059.

Luke follows the general example of ancient historiography by inserting speeches into his narrative. These serve to instruct, but also seek to please the reader; the latter is a conscious goal of historiography.110 Luke shapes his speeches in a completely independent manner, corresponding to his conception of his work as a whole.111 In so doing, impressions from the Old Testament and Jewish literature clearly play a part (compare the farewell speech in Acts 20:1835* with Joshua 23 and 1 Samuel 12).112 These are not

Ulrich Wilckens, Die Missionsreden der Apostelgeschichte: Form-und traditionsgeschichtliche Untersuchung (2d ed.; WMANT 5; Neukirchen-Vluyn: Neukirchener, 1963). Wilckens, ONeill, and Schubert, see a close connection, on the one hand, between speeches and scenes, and, on the other, between the individual speeches. The latter move along with the course of the action and in turn determine and supplement it as to its content. Now, of course, there are relationships; the speeches are connected to the scenes and produce effects in them. The series of speeches to Jews, Gentiles, and Christians, and defensive speeches correspond to the sequence of the story. On the other hand, there are deliberate repetitions. The speeches express a message which is not determined by the scenes which frame them or by their position in the totality of Acts. Therein lies one distinction (brought into prominence by Dibelius) between the speeches of Acts and those of Greco-Roman historiography.
110

Dibelius, Studies, 142 n. 11; Hommel, Areopagrede, 15253; cf. from Judaism 2 Macc 2:25*; 15:39*.
111

Dibelius, Studies, 13885.

*
18

When they came to him, he said to them: You yourselves know how I lived among you the entire time from the first day that I set foot in Asia,
19

serving the Lord with all humility and with tears, enduring the trials that came to me through the plots of the Jews.
20

I did not shrink from doing anything helpful, proclaiming the message to you and teaching you publicly and from house to house,
21

as I testified to both Jews and Greeks about repentance toward God and faith toward our Lord Jesus.
22

And now, as a captive to the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,
23

except that the Holy Spirit testifies to me in every city that imprisonment and persecutions are waiting for me.

abbreviated versions of actual speeches but are literary creations; the same practice was followed in other literature of the time. The speeches fall into several categories. Missionary speeches to the Jews (and to the God-fearing Cornelius and his associates) dominate the first portion of the book. At first they are delivered by Peter; then, toward the end of the first section, he is replaced by Paul (13:1541*). Luke gives the conclusion of this last speech a mildly Pauline touch (13:38

24

But I do not count my life of any value to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the good news of Gods grace.
25

And now I know that none of you, among whom I have gone about proclaiming the kingdom, will ever see my face again.
26

Therefore I declare to you this day that I am not responsible for the blood of any of you, for I did not shrink from declaring to you the whole purpose of God.

27

28

Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son.
29

I know that after I have gone, savage wolves will come in among you, not sparing the flock.

30

Some even from your own group will come distorting the truth in order to entice the disciples to follow them.
31

Therefore be alert, remembering that for three years I did not cease night or day to warn everyone with tears.
32

And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified.
33

I coveted no ones silver or gold or clothing.

(Only first 15 verses of range shown) Acts 20:1835 (NRSV)

112

For the review of salvation history, see the commentary on Acts 7.

*
15

After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, Brothers, if you have any word of exhortation for the people, give it.
16

So Paul stood up and with a gesture began to speak: You Israelites, and others who fear God, listen.

39*). Nevertheless, the speeches do not attempt to reflect the individual style of the speaker, but rather the substantial unity of early Christian (i.e., normative) preaching; note

17

The God of this people Israel chose our ancestors and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it.
18

For about forty years he put up with them in the wilderness.

19

After he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance
20

for about four hundred fifty years. After that he gave them judges until the time of the prophet Samuel.
21

Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years.
22

When he had removed him, he made David their king. In his testimony about him he said, I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes.
23

Of this mans posterity God has brought to Israel a Savior, Jesus, as he promised;

24

before his coming John had already proclaimed a baptism of repentance to all the people of Israel.
25

And as John was finishing his work, he said, What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet.
26

My brothers, you descendants of Abrahams family, and others who fear God, to us the message of this salvation has been sent.
27

Because the residents of Jerusalem and their leaders did not recognize him or understand the words of the prophets that are read every sabbath, they fulfilled those words by condemning him.
28

Even though they found no cause for a sentence of death, they asked Pilate to have him killed.

29

When they had carried out everything that was written about him, they took him down from the tree and laid him in a tomb.
30

But God raised him from the dead;

(Only first 15 verses of range shown) Acts 13:1541 (NRSV) *

that Luke has Peter speak in the same Pauline manner a bit later in 15:611*. In any case, the speeches are not presented as exemplary sermons (against the view of Dibelius). They do reiterate the apostolic kerygma, but are not intended to serve as examples of homiletical style. This is clear first of all in that they are designed specifically as sermons directed to Jews (at the time of Luke the Jewish mission was no longer current) and thus represent Lukes historical reflections on the difference between the time of the earliest church and the time when he writes. In addition, they are not constructed according to any homiletical pattern, but rather according to a literary schema, albeit a primitive one.113 Thus we can recognize in the speeches the specifically Lukan theology with its understanding of Christology, Scripture, promise and fulfillment, and the pattern of salvationrepentance baptism. The persistent elements in the structure of the speeches are as follows. The speech may begin with an appeal for a hearing. This motif has parallels in the appeal of the Old

38

Let it be known to you therefore, my brothers, that through this man forgiveness of sins is proclaimed to you;
39

by this Jesus everyone who believes is set free from all those sins from which you could not be freed by the law of Moses. Acts 13:3839 (NRSV) *
6

The apostles and the elders met together to consider this matter.

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers.
8

And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us;
9

and in cleansing their hearts by faith he has made no distinction between them and us.

10

Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?
11

On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will. Acts 15:611 (NRSV)
113

C. F. Evans, The Kerygma, JTS n.s. 7 (1956) 2541; for another opinion, see J. A. T. Robinson, The Most Primitive Christology of All? JTS n.s. 7 (1956) 17789.

Testament prophets as well as in Hellenistic trial (defense) speeches.114 The connection between the situation and the speech follows, at times employing the technique of a misunderstanding. The situation can also be reflected in the course of the speech itself; it does not, however, determine the content of the speech. The actual body of the speech frequently begins with a scriptural quotation. The christological kerygma follows, then the scriptural proof. The offer of salvation comes at the end, with repentance as the condition for salvation. Occasionally Luke allows the speaker to be interrupted. This is, of course, a literary device. The interruption takes place after everything essential has been said. The outline of salvation history as found in Stephens speech (Acts 7) is in a class by itself. It follows Old Testament prototypes (and possibly a source). Luke has used this particular style in Pauls speech found in 13:1541* and has blended it with the form of the speeches attributed to Peter. Of addresses to Gentiles, only Pauls address on the Areopagus is formed into a speech. The farewell speech in Miletus is unique. Finally, we have Pauls great defense speeches (and the accusation delivered by Tertullus), which are wholly determined by the situation and Lukes apologetic aim.
7. Major Themes View of History

Fundamental to Acts is a picture of the whole of salvation history divided up into three epochs: the times of Israel, the time of Jesus (as the center), and the time of the church. This picture emerges most clearly from Lukes Gospel. In Acts it is not so much developed as it is presupposed. The schema determines the ordering of the subject matter in both volumes. The continuation of the Gospel by Acts is neither accidental nor is it motivated by purely literary considerations. The presupposition is that the church is a historical entity which has its own particular time; in other words, that the imminent end of history has been transformed into a portrait of history. The three epochs are closely connected. Each ties up with the preceding and carries it further, while also possessing its own additional characteristics. The first is the time of the Law and prophecy, the middle the time of the preaching of the kingdom of God (Luke 16:16*) and its representation in the acts of Jesus, and the third epoch is the time of the church, to which the Spirit has been given and with it the power for the mission to the world. In the middle epoch only Jesus possessed the Spirit, in a manner distinct from believers in the third epoch (cf. Luke 3:22* with Mark 1:10* and Acts 2:3*). In the Old
114

For examples from the Acts of the Pagan Martyrs, see the commentary on 2:14.

*
16

The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed, and everyone tries to enter it by force. Luke 16:16 (NRSV) *
22

and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, You are my Son, the Beloved; with you I am well pleased. Luke 3:22 (NRSV)

Testament era the Spirit only came to individuals, and then only sporadically in the form of momentary inspiration. Lukes division within the third epoch indicates that he conceives of the church as an entity with its own historical dimensions. The time of the earliest church is a unique epoch which stands out from the present form of the church. It possesses its own peculiar, nonrepeatable structure. This is because in that community lived the eyewitnesses to Jesus ministry and to his resurrection. The institution appropriate to that period is the apostolate with twelve members.115 But the polity of the earliest Christian community cannot be retained. To be sure, Luke carries the office of the elders over into the later church, but only incidentally; it does not fit in with his programmatic portrayal of continuity. Given this view of history, there can be no apostolic succession (on this basis Luke denies the apostolic title even to Paul).116 The earliest church, in contrast to that of Lukes time, was bound to the Law and in this way the continuity with Israel was preserved. The sharing of possessions tends to depict the earliest church as a model. This style of life, however, is not intended to serve as a timeless ideal by which future churches are to be measured. It certainly provides no such model in the establishment of the Pauline congregations. Luke knows neither a theology of the churchs fall from its pristine love nor a theology of progressive degeneration, even though with such notions of history he could have utilized a favorite them of Hellenistic historiography.117 The connection between the two periods of church history is established through the Apostolic Council. In practice the connection is made by the acceptance of the apostolic decree, which thus has its own particular historical significance. The most important factor in providing continuity is the enduring teaching of the church, that is, in Lukes view, the picture of Jesus and his teachings as found in the tradition (for Luke there is no development of doctrine!). Continuity is also established by the Spirit as the abiding possession of the church. It is striking that continuity in the history of the church is not located in institutions. Even the position of Paul, who establishes the connection between

*
10

And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. Mark 1:10 (NRSV) *
3

Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. Acts 2:3 (NRSV)

115

Gnter Klein, Die zwlf Apostel; see Haenchen, pp. 12229, for a discussion of Kleins book. In regard to the exception in 14:4*, 14*, see the commentary. Hartmut Erbse, Zur Entstehung des polybianischen Geschichtswerkes, RhM 94 (1951) 163.

116

117

the two periods, is not defined according to an office, but rather in a purely soteriological fashion: he is the chosen instrument. This conception of the whole also shapes the picture of Paul. Of course Luke does not simply invent his portrayal of Paul. He stands in a Pauline tradition.118 But in this tradition the image of Paul had already undergone considerable transformation.119 Furthermore, Luke introduces his own conceptions into the picture. For example, because of Lukes historical schematization, Paul has to appear subject to the Law. He cannot establish the freedom of Gentile Christians; only the earliest church can do that. Thus, this freedom is given a historical and ecclesiastical foundation, rather than one that is primarily theological, growing out of the Pauline doctrine of justification. Lukes view of history also determines his conception of Scripture, as is evident from his use of Scripture proof. Here the continuity of salvation history is assumed. Scripture proof still focuses almost exclusively on Christology. Broader usage of such proof comes only later, in the writings of Justin, Irenaeus, and others.120 The horizon of scriptural proof extends to the inbreaking of the kingdom of God, corresponding to Lukes schema of salvation history. The resurrected Christ provides insight into the meaning of the Scriptures (Luke 24:2527*), that is to say, Scripture is interpreted from the standpoint of the Easter faith.121
118

Jacob Jervell, Luke and the People of God: A New Look at Luke-Acts (Minneapolis: Augsburg, 1972) 1939; Peder Borgen, From Paul to Luke; Observations toward clarification of the theology of Luke-Acts, CBQ 31 (1969) 16882, reprinted in his Paul Preaches Circumcision and Pleases Men and Other Essays on Christian Origins (Relieff 8; Trondheim, Norway: Tapir, 1983) 4357.
119

See, e.g., the commentary on 22:3*.

120

Justin Apol. 1. 31.48; Irenaeus Adv. haer. 4.33.1115; Tertullian Adv. Marc. 4; Origen Cels. 1.50; etc. *
25

Then he said to them, Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared!
26

Was it not necessary that the Messiah should suffer these things and then enter into his glory?

27

Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. Luke 24:2527 (NRSV)
121

Jacques Dupont, Lutilisation apologtique de lAncien Testament dans les discours des Actes, EThL 29 (1953) 289327, reprinted in his tudes, 24582, calls attention to the fact that the birth of Jesus is lacking in the scriptural evidence in Acts. On the topic in general, see Hans Conzelmann, The Theology of St. Luke (New York: Harper, 1960; reprinted Philadelphia: Fortress, 1982) 15762;

The Christology and the christological titles in Acts are the same as in Lukes Gospel. Variations may be explained by the differences in subject matter in each book.122 Of course, the title , Lord, plays a more important role in Acts. The statistical difference is less significant than the fact that Luke used this title also in his Gospel. Only in Acts does Luke freely develop, in line with his biblicism, the term as a title. In the Christology of Acts the notion of preexistence is absent. A strict subordinationism dominates the entire book. The view of Christs death as atoning occurs just once, in an expression which Luke has simply taken over from the tradition (20:28*) without developing it. The salvation event is rather the resurrection. It is expressed in three ways: (1) The direct christological declaration concerning the resurrection (or exaltation) of Christ assures the believer both of the divine guidance of the churchs history and of future salvation. (2) This view is rendered concrete by interpreting Christs resurrection as the prototype of the general resurrection from the dead. We may observe in Lukes eschatology a shift from the cosmic conception of the resurrection toward an individual expectation. (3) Christs resurrection signifies the great turning point in the history of the world. The times of ignorance are past. Since God has offered the resurrection as proof (17:31*), there is no longer any excuse for rejecting the preached message. World history as such comes into view only at this turning point, because the whole relationship to the world is understood in the light of a theology of salvation history. The
Martin Rese, Alttestamentliche Motive in der Christologie des Lukas (StNT 1; Gtersloh: Mohn, 1969). In regard to the formal characteristics of scriptural use, see Traugott Holtz, Untersuchungen ber die alttestamentliche Zitate bei Lukas (TU 104; Berlin: Akademie-Verlag, 1968). His thesis is that the citations, which follow the wording of the LXX, were quoted by Luke directly from the LXX, that is, where Luke consults the writer himself, he follows the LXX. That is the case with the quotations from the Twelve Minor Prophets, Isaiah, and Psalms. Luke quoted the remaining citations, which diverge strongly from the LXX, from sources, perhaps testimonies (which also were based upon the LXX). Semitic sources from the citations have not been established.
122

C. F. D. Moule, The Christology of Acts, Studies in Luke-Acts, 15985.

*
28

and asked him a question, Teacher, Moses wrote for us that if a mans brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. Luke 20:28 (NRSV) *
31

On that day, anyone on the housetop who has belongings in the house must not come down to take them away; and likewise anyone in the field must not turn back. Luke 17:31 (NRSV)

churchs relationship to Israel is clear; it stands in continuity with the ancient people of God. At the same time the church encounters unbelief among the Jews and now turns towards the Gentiles. The nations of the world are also seen exclusively from the perspective of mission. This great turning point which marks the end of the time of Gods patience is not evident in the events of world history. It cannot be derived from the developments within the historical process (say with the help of the contemporary notion of origin and degeneration),123 though this seems to be suggested by the Areopagus speech. Rather, this turning point in time is evident exclusively in the preaching of the resurrection. The understanding of the world as creation is also found only within the framework of preaching in Acts. It is not developed via a concept of nature. Finally, there is no theoretical anthropology, no reflection on fate and free will, thus also no fundamental problem with the notion of miracles. There is only the apologetic distinction between miracle and magic, which runs through the book and appears in paradigmatic scenes (8:624*; 13:612*; 19:1120*).124
123

Cf. Karl Reinhardt, Poseidonios ber Ursprung und Entartung: Interpretation zweier kulturgeschichtlicher Fragmente (Orient und Antike 6; Heidelberg: Winter, 1928). *
6

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,
7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place.
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receiv e the Holy Spirit.
20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money!
21

You have no part or share in this, for your heart is not right before God.

(Only first 15 verses of range shown) Acts 8:624 (NRSV) *

6

When they had gone through the whole island as far as Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus.
7

He was with the proconsul, Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith.
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him

10

and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?
11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand.
12

When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord. Acts 13:612 (NRSV) *

Finally, limitation to the ecclesiastical perspective makes possible the peculiarly rational form of political apologetic.125 This is not based on a concept of the state, law, or history. Luke does not argue on the basis of principles. He does not deal with the Roman conceptions of the state as such, or with the theme of monotheismstatechurch in general, but is content with the demonstration that Christian preaching does not impinge upon the power of the empire. Christian proclamation is primarily preaching of the resurrection, and that is a matter with which Roman law does not concern itself. There is no basis in the texts for the common view that Luke wants to demonstrate to the Romans that Christianity is the true Judaism in order to claim for Christians the privileges accorded Jews. Luke does not appeal to specific Roman laws, but to imperial justice. It would not have occurred to him to present Christianity as a religio licita, legal religion, because no such concept really existed. Tertullian occasionally formulated it ad hoc and the formulation shows that he is not using it as a technical term:

11

God did extraordinary miracles through Paul,

12

so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them.
13

Then some itinerant Jewish exorcists tried to use the name of the Lord Jesus over those who had evil spirits, saying, I adjure you by the Jesus whom Paul proclaims.
14

Seven sons of a Jewish high priest named Sceva were doing this. But the evil spirit said to them in reply, Jesus I know, and Paul I know; but who are you?

15

16

Then the man with the evil spirit leaped on them, mastered them all, and so overpowered them that they fled out of the house naked and wounded.
17

When this became known to all residents of Ephesus, both Jews and Greeks, everyone was awestruck; and the name of the Lord Jesus was praised.
18

Also many of those who became believers confessed and disclosed their practices.

19

A number of those who practiced magic collected their books and burned them publicly; when the value of these books was calculated, it was found to come to fifty thousand silver coins.
20

So the word of the Lord grew mightily and prevailed. Acts 19:1120 (NRSV)

124

Of another opinion is Gnter Klein, Der Synkretismus als theologisches Problem in der ltesten christlichen Apologetik; ZThK 64 (1967) 4082, reprinted in his Rekonstruktion und Interpretation: Gesammelte Aufstze zum Neuen Testament (BEvTh 50; Munich: Kaiser, 1969) 262301.
125

See Conzelmann, Theology, 13844.

Since we have declared that this religion of ours depends upon very ancient Jewish recordsalthough most people know it only as something of a novelty which came to birth during the reign of Tiberius (a fact which we ourselves acknowledge)perhaps on this ground there should be further treatment of its status, as if, under the protecting name of a very well-known religion (and one that is, at any rate, lawful), it were concealing some claims of its own.126 The expression is used in connection with the concept of the collegia (illicit at the time of Luke) and by no means corresponds with what modern scholarship labels religio licita.127 In reality, one must distinguish between two perspectives. On the one hand is the perspective of salvation history, which stresses the continuity between Israel and the church. But there is also the practical-apologetic perspective from which vantage point Luke vigorously distinguishes the Christians from the Jews and appeals to the judgment of the empire. This duality is characteristic of Luke and is understandable within the context of his overall theology of salvation history. Ones opinion about the much discussed tendencies should be formed on the basis of Lukes positive, theological conceptions. This is because Lukes history is aimed primarily at teaching and preaching, and at establishing a foundation for both; he is not polemically motivated.128 This applies in the presence of two fronts: (1) Against the Jews. Luke reproaches Jews for their intrigues against Christians, even during his own time. But he never denies the connection between the church and Israel in terms of salvation history; indeed, he develops this theme. The debate with the Jews is primarily concerned with basic theology and arises only secondarily out of actual controversy in which Luke is a participant.129 (2) Against Gnosticism. The theology of Luke is wholly un-Gnostic. He stresses the corporeality of the risen Jesus (Luke 24:3839*), presents a future, cosmic
126

Sed quoniam edidimus antiquissimis Judaeorum instrumentis sectam istam esse suffultam, quam aliquanto novellam, ut Tiberiani temporis, plerique sciunt, profitentibus nobis quoque, fortasse an hoc nomine de statu eius retractetur, quasi sub umbraculo insignissimae religionis, certe(!) licitae, aliquid propriae praesumptionis abscondat (Apol. 21.1; the translation is from The Fathers of the Church: A New Translation, vol. 10, Tertullian: Apologetic Works and Minucius Felix: Octavius, trans. Rudolph Arbesmann, Emily Joseph Daly, and Edwin A. Quain [New York: Fathers of the Church, 1950] 61).
127

For the latest comprehensive treatment (but one which employs unjustifiably the concept religio licita), see Simeon L. Guterman, Religious Toleration and Persecution in Ancient Rome (London: Aiglon, 1951). Also see Conzelmann, Theology, 13844, on this subject.
128

Willem Cornelis van Unnik, Die Apostelgeschichte und die Hresien, ZNW 58 (1967) 24046. Jervell, Luke and the People of God, 4174.

129

*
38

He said to them, Why are you frightened, and why do doubts arise in your hearts?

39

Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.

eschatology, has an un-Gnostic view of the world and of history, and so forth. Because of these features many find an anti-Gnostic tendency in his work.130 But Luke does not polemicize expressly against a Gnostic heresy. We simply do not know what role this heresy played in his environment. If it was a problem for him, he fought it through silence. In any case, conclusions about Luke and Gnosticism continue to be based on an argument from silence.
8. Chronology

The sole firm date in the New Testament, the synchronism of Luke 3:12*, provides only an approximate clue for chronology. It places the appearance of John the Baptist in the fifteenth years of Tiberius, that is 28/29 C.E.131 We do not know, however, where Luke got this date, whether from a source or by his own calculation. Also, Luke does not indicate the duration of the ministries of John the Baptist or Jesus. The mention of various persons provides the fuller chronological framework: Pilate was governor from ca. 26 to 36; Claudius (11:28*; 18:2*) ruled from 41 to 54. The dates for the governorships of Felix and Festus are uncertain. Felix was in office from about 52 (53) to 55 or 60, and Festus from 55 or 60 to 62.132 Agrippa I (12:12*, 2023*) ruled over all of Palestine from 41 to 44.133 Caiaphus was high priest from ca. 18 to 37.134

Luke 24:3839 (NRSV)

130

Charles H. Talbert, Luke and the Gnostics: An Examination of the Lucan Purpose (Nashville/New York: Abingdon, 1966); Klein, Die zwlf Apostel; opposed to Klein is Haenchen, pp. 12229.
131

Regarding the uncertainty of calculation, see Jack Finegan, Handbook of Biblical Chronology: Principles of Time Reckoning in the Ancient World and Problems of Chronology in the Bible (Princeton: Princeton University, 1964) 25985. *
28

But he said, Blessed rather are those who hear the word of God and obey it! Luke 11:28 (NRSV)

*
2

He said, In a certain city there was a judge who neither feared God nor had respect for people. Luke 18:2 (NRSV)

132

See the excursus after 23:24.

*
1

Meanwhile, when the crowd gathered by the thousands, so that they trampled on one another, he began to speak first to his disciples, Beware of the yeast of the Pharisees, that is, their hypocrisy.

The fixed point for an absolute chronology is the Gallio inscription.135 Based on that inscription, Pauls stay in Corinth is to be set at ca. 49/51. If the Apostolic Council took place in the period around 48/49,136 then the date for Pauls call (ca. thirteen to sixteen years earlier according to Gal 1:182:1*) would be around 32/35. The dating of events after
2

Nothing is covered up that will not be uncovered, and nothing secret that will not become known. Luke 12:12 (NRSV) *
20

But God said to him, You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?
21

So it is with those who store up treasures for themselves but are not rich toward God.

22

He said to his disciples, Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear.
23

For life is more than food, and the body more than clothing. Luke 12:2023 (NRSV)

133

See the excursus after 12:1. For Ananias, see the commentary on 23:2; for Agrippa II, see the excursus after 25:13. See the excursus after 18:12. See the excursus after 15:29.

134

135

136

*
18

Then after three years I did go up to Jerusalem to visit Cephas and stayed with him fifteen days; but I did not see any other apostle except James the Lords brother. In what I am writing to you, before God, I do not lie! Then I went into the regions of Syria and Cilicia, and I was still unknown by sight to the churches of Judea that are in Christ;

19

20

21

22

23

they only heard it said, The one who formerly was persecuting us is now proclaiming the faith he once tried to destroy.
24

And they glorified God because of me.

Pauls stay in Corinth is completely uncertain. Pauls visit to Ephesus (or the third missionary journey) should be dated between 52 and 56.137 After this came the journey to Jerusalem, two years of imprisonment in Caesarea until 57/58,138 the journey to Rome, and a two-year imprisonment there. Paul may have been executed around 60, in any case not as late as the Neronian persecution of 64. Haenchens chronology differs from the above as follows. He holds that the imprisonment in Caesarea was of short duration; Paul was then taken from Caesarea in the fall of 55, arriving in Rome early in 56, where he died in 58.139

Acts of the Apostles

Dedication, Proem Acts 1:12*

1
1 In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2/ until the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen.

The title + , acts + of apostles, as given in B is hardly original1 (D has , to be understood as an itacism). Even in the Hellenistic period, a title is superfluous for a Greek book.2
1

Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. Galatians 1:182:1 (NRSV)
137

Haenchen (p. 67) dates Pauls departure from Ephesus in 54; Werner Georg Kmmel (Introduction to the New Testament [trans. Howard Clark Kee; Nashville: Abingdon, 1975] 255) places the date at 55/56.
138

Differently in Haenchen, p. 661. See Haenchen, pp. 6071.

139

*
1

In the first book, Theophilus, I wrote about all that Jesus did and taught from the beginning

until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen. Acts 1:12 (NRSV)
1

Christian Maurer, , TDNT 6 (1964) 644.

Ernst Nachmanson, Der griech Buchtitel: Einige Beobachtungen, (Gteborgs Hgskolas rsskrift 47:19; Gteborg: Wettergren & Kerbers, 1941) 31. For as a genre and book title, compare Callisthenes FGH 124, T 26; frg. 14 (with Jacobys commentary); Sallust Cat. 4.2: and write a history of the Roman people, selecting such portions as seemed to me worthy of record ( statui

 1* Since the opening includes at least the suggestion of a proem,3 Luke is making literary claims and introducing his book as a monograph. The dedication is also in accord with literary custom.4 The address is shorter than in Lukes Gospel.5 has the sense book as in Philo Prob. 1. , first, with the sense of , former, is Hellenistic;6 thus it is not necessary to conclude that Luke was planning to write a third book.7 For , all, with the relative pronoun attracted to its case, compare Luke 2:20*; 3:19*; 9:43* (redactional!); Acts 3:21*; 10:39*; 13:38*.8 , to begin, is
res gestas populi Romani carptim, ut quaeque memoria digna videbantur, perscribere ); Wikenhauser, Apostelgeschichte, 94104; PW 10.1686. *
1

In the first book, Theophilus, I wrote about all that Jesus did and taught from the beginning Acts 1:1 (NRSV)

See the commentaries on Luke 1:14*.

Rudolf Graefenhain, De more libros dedicandi apud scriptores Graecos et Romanos obvio (Diss., Marburg, 1892); J. Ruppert, Quaestiones ad historiam dedicationis librorum pertinentes (Diss., Leipzig, 1911); Wikenhauser, Apostelgeschichte, 13336; J. Kroymann, Widmung, Lexikon der Alten Welt (1965) 3272.
5

Cf. Josephus C. Apion. 1.1 with 2.1.

Philo Quod omnis probus liber sit

6

See the commentaries on John 1:15*.

Theodor Zahn, Die Apostelgeschichte des Lucas (3d & 4th eds.; 2 vols.; KNT 5; Leipzig/Erlangen: Deichert, 192227) 1.1618; idem, Das dritte Buch des Lukas, NKZ 28 (1917) 37395. *
20

The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them. Luke 2:20 (NRSV) *
19

But Herod the ruler, who had been rebuked by him because of Herodias, his brothers wife, and because of all the evil things that Herod had done, Luke 3:19 (NRSV) *

weakened to a kind of helping verb.9 In addition to the influence of Aramaic (the way in which , answer, is used), developments within the Greek language itself should be considered,10 as well as the unaccented Latin coepi, to begin.11 Nevertheless, it should be noted that Luke likes to refer to the beginning of Jesus ministry (Luke 3:23*; 23:5*;

43

Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner. Acts 9:43 (NRSV)

*
21

who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets. Acts 3:21 (NRSV) *
38

Let it be known to you therefore, my brothers, that through this man forgiveness of sins is proclaimed to you; Acts 13:38 (NRSV)
8

BDF 294. See the commentaries on Mark 1:45*.

10

David Tabachovitz, Die Septuaginta und das Neue Testament (Skrifter utg. av Svenska Institutet i Athen 8:4; Lund: Gleerup, 1956) 2429.
11

W. Sss, Gnomon 23 (1951) 314, a review of Enzo V. Marmorale, La questione Petroniana (Bari: Laterza, 1948). *
23

Jesus was about thirty years old when he began his work. He was the son (as was thought) of Joseph son of Heli, Luke 3:23 (NRSV) *
5

But they were insistent and said, He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place. Luke 23:5 (NRSV)

Acts 1:22*; 10:37*), and that has a counterpart in the proem of Lukes Gospel (, from the beginning). Of course the meaning is not that the first book tells the beginning of his ministry and the second its continuation (after the exaltation), but that his ministry is narrated from the very beginning.12 The birth story is skipped over since it plays no role in Lukes economy of salvation. , to do and to teach (Mark 6:30*; Matt 5:19*) denotes the entire range of Jesus ministry. 2* , through the Holy Spirit, fits neither with , after he had given commandment, nor with , he had chosen.13 If it is retained, it is better to take it with .14 The witnesses of the Western text-type have tried to remedy this defect in various ways. Their readings are all secondary and are related to the Western reading of Luke 24:5051* (here , he was taken up, is omitted; in
*
22

beginning from the baptism of John until the day when he was taken up from usone of these must become a witness with us to his resurrection. Acts 1:22 (NRSV) *
37

That message spread throughout Judea, beginning in Galilee after the baptism that John announced: Acts 10:37 (NRSV)
12

Beginnings 4.3.

*
30

The apostles gathered around Jesus, and told him all that they had done and taught. Mark 6:30 (NRSV)

*
19

Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. Matthew 5:19 (NRSV)
13

Dibelius deletes the phrase, see Studies, 90. Against Haenchen, p. 139.

14

*
50

Then he led them out as far as Bethany, and, lifting up his hands, he blessed them.

Luke 24:51* , he was carried up into heaven, is omitted).15 is explained by Luke 24:4449*. , until the day when, is a fixed expression meaning until.16 For , he chose, see Luke 6:12 13*. For , see 2 Kgs 2:911*; 1 Macc 2:58* (Elijah); Sir 48:9* (Elijah),
51

While he was blessing them, he withdrew from them and was carried up into heaven. Luke 24:5051 (NRSV)

*
51

While he was blessing them, he withdrew from them and was carried up into heaven. Luke 24:51 (NRSV)

15

On the textual tradition, see Beginnings 3.25661; J. M. Creed, The Text and Interpretation of Acts i 12, JTS 35 (1934) 17682. *
44

Then he said to them, These are my words that I spoke to you while I was still with youthat everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.
45

Then he opened their minds to understand the scriptures,

46

and he said to them, Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day,
47

and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.
48

You are witnesses of these things.

49

And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high. Luke 24:4449 (NRSV)
16

BDF 294.2, 5.

*
12

Now during those days he went out to the mountain to pray; and he spent the night in prayer to God.
13

And when day came, he called his disciples and chose twelve of them, whom he also named apostles: Luke 6:1213 (NRSV)

49:14* (Enoch); Luke 9:51*; Gos. Pet. 5.19; Philo Vita Mos. 2.291. On the whole passage, see also Kg. Pet. frg. 3.17
*
9

When they had crossed, Elijah said to Elisha, Tell me what I may do for you, before I am taken from you. Elisha said, Please let me inherit a double share of your spirit.
10

He responded, You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.
11

As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. 2 Kings 2:911 (NRSV) *
58

Elijah, because of great zeal for the law, was taken up into heaven. 1 Maccabees 2:58 (NRSV)

*
9

You were taken up by a whirlwind of fire, in a chariot with horses of fire. Sirach 48:9 (NRSV)

*
14

Few have ever been created on earth like Enoch, for he was taken up from the earth. Sirach 49:14 (NRSV)

*
51

When the days drew near for him to be taken up, he set his face to go to Jerusalem. Luke 9:51 (NRSV)

Philo De vita Mosis Kg. Pet. Kerygma Petri

17

See Klein, Die zwlf Apostel, 10910. P. A. van Stempvoort (The Interpretation of the Ascension in Luke and Acts, NTS 5 [195859] 3042) understands in Luke 9:51* as to die, to go away in the sense of passing away, essentially as the mark of a doxological interpretation of the ascension, though not yet with the realism of Acts 1:911*; to the contrary, Jacques Dupont, (Actes 1, 2), NTS 8 (196162) 15457, reprinted in his tudes, 47780.

Excursus: Proems

18

Proems originally belong to the epideictic genre (cf. Philo Prob. 1). Their penetration into Hellenistic historiography is indicative that such literary products are thought of as monographs (Diodorus). Thus the presence of the Lukan proem argues against the thesis that Lukes Gospel and Acts originally formed a single work, separated only for technical and canonical reasons. Whether the proem is intact or has been altered by interpolation and thus abridged cannot be settled on stylistic grounds alone.19 It is true that after the recapitulation of the earlier book we expect a summary of the new one (as in Josephus C. Apion. 2.12), but this element may be absent (Josephus Ant. 8.12; 13:1). Eduard Norden bases his case for an interpolation on, the lack of a after the . In addition, the following sentences are difficult to understand, and the reference to forty days clashes with Luke 24:5053*. Of course, there is also the possibility of an interpolation in
18

Literature: Gert Avenarius, Lukians Schrift zur Geschichts schreibung (Meisenheim/Glan: Hain, 1956) 11318. Dupont, Sources, 24 n. 3; 107 n. 2. G. Engel, De antiquorum epicorum didacticorum historicorum prooemiis (Diss., Marburg, 1910). Marg Kunz, Zur Beurteilung der Promien in Diodors historischer Bibliothek (Diss., Zurich, 1935). R. Laquer, Ephoros, Hermes 46 (1911) 161206, 32154. Victorien Larraaga, LAscension de Notre-Seigneur dans le Nouveau Testament (Rome: Pontifical Biblical Institute, 1938) 270333. PW 21.154344. Paul Scheller, De hellenistica historiae conscribendae arte (Diss., Leipzig, 1911).
19

Eduard Norden, Agnostos Theos: Untersuchungen zur Formengeschichte religiser Rede (Leipzig/Berlin: Teubner, 1913; reprinted Stuttgart: Teubner, 1923; Darmstadt: Wissenschaftliche Buchgesellschaft, 1956) 31127. Josephus Against Apion *
50

Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. While he was blessing them, he withdrew from them and was carried up into heaven. And they worshiped him, and returned to Jerusalem with great joy; and they were continually in the temple blessing God.

51

52

53

Luke.20 The solitary is found elsewhere (3:21*; 4:16*; 27:21*; 28:22*), though certainly not in such a crass form as we have here. The absence could be explained as carelessness, since the use of is a matter of style. A number of facts speak against the interpolation thesis. No tendency can be discerned in the alleged interpolation, and the passage is Lukan in both style and content.21 The difficulties with the passage are reduced when we recognize its programmatic naturethe Lukan form of the kerygma shines through. Philippe H. Menouds hypothesis that the whole of 1:1 5* (along with Luke 24:5053*) was interpolated when the Lukan work was divided into two parts Luke 24:5053 (NRSV)
20

Conzelmann, Theology, 15 n. 1:94.

*
16

They said, What will we do with them? For it is obvious to all who live in Jerusalem that a notable sign has been done through them; we cannot deny it. Acts 4:16 (NRSV) *
21

Since they had been without food for a long time, Paul then stood up among them and said, Men, you should have listened to me and not have set sail from Crete and thereby avoided this damage and loss. Acts 27:21 (NRSV) *
22

But we would like to hear from you what you think, for with regard to this sect we know that everywhere it is spoken against. Acts 28:22 (NRSV)
21

Larraaga, LAscension, 22357.

*
1

Since many have undertaken to set down an orderly account of the events that have been fulfilled among us,
2

just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word,
3

I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus,
4

so that you may know the truth concerning the things about which you have been instructed.

does not explain any of the stylistic difficulties. It must also be rejected because vs 6* does not connect smoothly with Luke 24:49*.22 In any case, Menoud has retracted his hypothesis.23 Jesus Farewell Speech and the Ascension Acts 1:311*
5

In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. Luke 1:15 (NRSV) *
6

Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. Luke 1:6 (NRSV) *
49

And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high. Luke 24:49 (NRSV)
22

Philippe Henri Menoud, Observations on the Ascension in Luke-Acts, Jesus Christ and the Faith: A Collection of Studies (PTMS; Pittsburgh: Pickwick, 1978) 10720.
23

Menoud, During Forty Days (Acts 1:3*), Jesus Christ and the Faith, 16779.

*
3

After his suffering he presented himself alive to them by many convincing proofs, appearing to them during forty days and speaking about the kingdom of God.
4

While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. This, he said, is what you have heard from me;
5

for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.
6

So when they had come together, they asked him, Lord, is this the time when you will restore the kingdom to Israel?
7

He replied, It is not for you to know the times or periods that the Father has set by his own authority.
8

But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.

1
3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. 4/ And while staying (or: eating) with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, you heard from me, 5/ for John baptized with water, but before many days you shall be baptized with the Holy Spirit. So when they had come together they asked him (or: those assembled asked him now), Lord, will you at this time restore the kingdom to Israel? 7/ He said to them, It is not for you to know times or seasons which the Father has fixed by his own authority. 8/ But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth. 9/ And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10/ And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11/ and said, Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven. 3* Connection by means of the relative pronoun,1 and , and, following the relative

are typical Lukan constructions. The sentence structure is out of joint, as is the case in other kerygmatic passages (3:1315*; 4:10*; 10:3435*; 13:31*). Also typical of Luke is the
9

When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.
10

While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them.
11

They said, Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven. Acts 1:311 (NRSV) *
3

After his suffering he presented himself alive to them by many convincing proofs, appearing to them during forty days and speaking about the kingdom of God. Acts 1:3 (NRSV)
1

This is very common in Byzantine Greek; see Tabachovitz, In Palladii, 99102, and Haenchen, p. 139 n. 7. *
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.

use of , to suffer, for the whole of the passion (Luke 22:15*; 24:26*, 46*; Acts 3:18*; 17:3*; 26:23*),2 and the stereotyped summary of Jesus teaching.3 According to this
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses. Acts 3:1315 (NRSV)

15

*
10

let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. Acts 4:10 (NRSV) *
34

Then Peter began to speak to them: I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. Acts 10:3435 (NRSV)

35

*
31

and for many days he appeared to those who came up with him from Galilee to Jerusalem, and they are now his witnesses to the people. Acts 13:31 (NRSV) *
15

He said to them, I have eagerly desired to eat this Passover with you before I suffer; Luke 22:15 (NRSV)

*
26

Was it not necessary that the Messiah should suffer these things and then enter into his glory? Luke 24:26 (NRSV)

*
46

and he said to them, Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day,

verse Jesus seems to appear only to the apostles (for Luke, the Twelve), while the parallel in 13:31* says he appeared to all who went with him on the journey from Galilee to Jerusalem. The contradiction is not a serious one, however, nor is there any real difference between the forty days mentioned in this text and the , many days, of 13:31*. We do not know where the number forty comes from. It plays a role in the Old Testament and in other texts as well.4 The number is found at Qumran, though it is not a typical expression.5 It makes its way into church tradition slowly, not appearing again until
Luke 24:46 (NRSV) *
18

In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer. Acts 3:18 (NRSV) *
3

explaining and proving that it was necessary for the Messiah to suffer and to rise from the dead, and saying, This is the Messiah, Jesus whom I am proclaiming to you. Acts 17:3 (NRSV) *
23

that the Messiah must suffer, and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles. Acts 26:23 (NRSV)
2

Wilhelm Michaelis, ., TDNT 5 (1967) 91216; Wilckens, Missionsreden, 117.

Conzelmann, Theology, 218; Alfred Wikenhauser, Die Belehrung der Apostel durch den Auferstandenen nach Apg 1, 3, Vom Wort des Lebens: Festschrift fr Max Meinertz (ed. Nikolaus Adler; NTAbhSup 1; Mnster: Aschendorff, 1951) 10513. *
31

At that very hour some Pharisees came and said to him, Get away from here, for Herod wants to kill you. Luke 13:31 (NRSV)
4

See BAG, s.v. ; Juda Bergmann, Die runden und hyperbolischen Zahlen in der Agada, MGWJ 82 (1938) 36176.
5

Herbert Braun, Qumran und das Neue Testament (2 vols.; Tbingen: Mohr [Siebeck], 1966) 1.139.

Tertullian Apol. 21.29.6 The date of the ascension is different in Luke 24:5053* and Barn. 15.9 (occurring on Sunday, the day of the resurrection); Asc. Is. 9.16 has an interval of 545 days and Ap. Jas. one of 550.7 Lukes reference to forty days implies a fundamental separation between the period of the appearances and the era of the church. This distinction is important, for example, in the interpretation of Pauls Damascus vision. Menoud emphasizes the symbolic character of the number fortyit has its origins in Lukes own reflection.8 , to appear, is a Hellenistic present form (cf. 1 Kgs 8:8* LXX). For belief in the appearances (and miraculous acts) of the dead , divine man, together with the founding of a cult and proof from prophecy, compare Lucian Pergr. mort. 2242, especially 3841.9 4* For the manner of transition to direct address here, compare 23:22*; Luke 5:14*; Josephus Bell. 1.76; Ant. 1.100; Arrian Anab. 5.11.4. For the use of instead of , see

Tertullian Apologia
6

Urban Holzmeister, Der Tag der Himmelfahrt des Herrn, ZKTh 55 (1931) 4482; Larraaga, LAscension, 492531. Asc. Is. Ascension of Isaiah Ap. Jas. Apocryphon of James
7

NTApoc 1.337. On the eighteen months of the Gnostics (Irenaeus Adv. haer. 1.3.2; 1.30.14), see H.-Ch. Puech and G. Quispel, Les crits gnostiques du Codex Jung, VC 8 (1954) 722, esp. 21.
8

Menoud, Forty Days.

*
8

The poles were so long that the ends of the poles were seen from the holy place in front of the inner sanctuary; but they could not be seen from outside; they are there to this day. 1 Kings 8:8 (NRSV) Lucian De morte Peregrini
9

Betz, Lukian 12526.

*
4

While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. This, he said, is what you have heard from me; Acts 1:4 (NRSV) *

1:9* and 16:39*.10 The setting for the incident described here is not clear,11 nor is the sense of the verb . Does it mean assemble (this is the sense of the active in Josephus), or eat (salt) together (cf. 10:41*!)?12 The command to remain in Jerusalem (Luke 24:47*, 49*) sets forth Lukes idea of the church: Jerusalem represents the continuity
22

So the tribune dismissed the young man, ordering him, Tell no one that you have informed me of this. Acts 23:22 (NRSV) *
14

And he ordered him to tell no one. Go, he said, and show yourself to the priest, and, as Moses commanded, make an offering for your cleansing, for a testimony to them. Luke 5:14 (NRSV) Arrian Anabasis *
9

When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. Acts 1:9 (NRSV)
10

BDF 209.

11

Do vss 412* form a unified scene in Lukes mind? Thus Dibelius, Studies, 175 n. 66; see Pierre Benoit, LAscension, RB 56 (1949) 19192, for another opinion. *
41

not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. Acts 10:41 (NRSV)
12

Cf. on the latter meaning Ps.-Clem. Hom. 13.4.3 (on the Lords Supper!); similarly Charles C. Torrey, Studies in the Aramaic of the First Century A.D. (New Testament Writings), ZAW 65 (195354) 23940, with reference to the Syriac *
47

(Ezra 4:14*; Ps 141[140]:4* syP).

and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. Luke 24:47 (NRSV)

between Israel and the church.13 According to Kg. Pet. 2, the apostles remained in the city for twelve years. 5* The , for, which begins this verse should not be understood as indicating direct discourse ( recitativum), despite 11:16*. A saying of John the Baptist (Luke 3:16*) is attributed to Jesus. The Spirit is the characteristic of the new epoch in salvation history and the expectation of an immediate Parousia is replaced by the promise of the Spirit. 1QS 4.2021: Then, too, God will purge all the acts of man in the crucible of His truth, and refine for Himself all the fabric of man, destroying every spirit of perversity from within his flesh and cleansing him by the holy spirit from all the effects of wickedness. Like waters of purification He will sprinkle upon him the spirit of truth. The litotes , not after = before, is not a Latinism.14 67* , so when, is a transitional device characteristic of Acts. Here the preceding scene is continued, or a new one is opened, depending on whether one translates
13

Birger Gerhardsson, Memory and Manuscript: Oral Tradition and Written Transmission in Rabbinic Judaism and Early Christianity (ASNU 22; Lund: Gleerup; Copenhagen: Munksgaard, 1961) 21420. *
5

for John baptized with water, but you will be baptized with the Holy Spirit not many days from now. Acts 1:5 (NRSV) *
16

And I remembered the word of the Lord, how he had said, John baptized with water, but you will be baptized with the Holy Spirit. Acts 11:16 (NRSV) *
16

John answered all of them by saying, I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. Luke 3:16 (NRSV) 1QS Serek hayyahad (Rule of the Community, Manual of Discipline)
14

Cf. BDF 213 on the equivalent ; on the position of the negative and the preposition, cf. 433.3. *

those who had come together then asked him (cf. 8:4*), or when they had come together, they asked him.15 The problem raised here had already been discussed in Lukes Gospel (Luke 17:2021*; 19:11*; 21:536*).16 Luke allows the disciples to formulate their
6

So when they had come together, they asked him, Lord, is this the time when you will restore the kingdom to Israel?
7

He replied, It is not for you to know the times or periods that the Father has set by his own authority. Acts 1:67 (NRSV) *
4

Now those who were scattered went from place to place, proclaiming the word. Acts 8:4 (NRSV)

15

BDF 251.

*
20

Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, The kingdom of God is not coming with things that can be observed;
21

nor will they say, Look, here it is! or There it is! For, in fact, the kingdom of God is among you. Luke 17:2021 (NRSV) *
11

As they were listening to this, he went on to tell a parable, because he was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately. Luke 19:11 (NRSV) *
5

When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said,
6

As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.
7

They asked him, Teacher, when will this be, and what will be the sign that this is about to take place?

question on the basis of Jewish assumptions in order to correct them and to refuse absolutely any information about the date of the Parousia. The Spirit makes it possible for the church to exist in the world for an indefinite period of time. It is assumed, however, that Jesus knows the appointed date (cf. Luke 21:3233* with Mark 13:3032*). 1 Thess
8

And he said, Beware that you are not led astray; for many will come in my name and say, I am he! and, The time is near! Do not go after them.
9

When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.
10

Then he said to them, Nation will rise against nation, and kingdom against kingdom;

11

there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.
12

But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name.
13

This will give you an opportunity to testify. So make up your minds not to prepare your defense in advance;

14

15

for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict.
16

You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death.
17

You will be hated by all because of my name. But not a hair of your head will perish. By your endurance you will gain your souls. When you see Jerusalem surrounded by armies, then know that its desolation has come near.

18

19

20

(Only first 15 verses of range shown) Luke 21:536 (NRSV)

16

Conzelmann, Theology, 12032.

*
32

Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.

33

5:1* suggests that the double expression , times and occasions17 (in itself an innocent enough expression), became a topic in elementary Christian instruction. Franz Mussner argues that the disciples apocalyptic expectation as such is not corrected (3:21*), only the expectation that the end would come immediately.18 The question about the restoration (cf. 3:21*) of the kingdom to Israel provides the foil for both the promise of the Spirit and the universalism announced in vs 8*. 8* , but: the Spirit is no longer the power of the end time but its substitute. Verse 8a* appears to be a doublet to vs 5*, but the repetition makes sense here in light of Lukes understanding of history.19 Verse 8b* indicates the plan of the book: Jerusalem/Judea (chaps. 17), Samaria (chaps. 89) linked to the mission to the world (chaps. 1028) by
Luke 21:3233 (NRSV) *
30

Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away.

31

32

But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Mark 13:3032 (NRSV) *
1

Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 1 Thessalonians 5:1 (NRSV)
17

Cf., in reverse order, Wis 8:8*; also on secular usage, see James Barr, Biblical Words for Time (2d ed.; Naperville, IL: Allenson, 1962) 3439, 4749.
18

Franz Mussner, Die Idee der Apokatastasis in der Apostelgeschichte, Lux tua veritas: Festschrift fr Hubert Junker (Trier: Paulinus, 1961) 29698, reprinted in his Praesentia salutis: Gesammelte Studien zu Fragen und Themen des Neuen Testaments (Dsseldorf: Patmos, 1967) 22527. *
8

Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God. Acts 3:8 (NRSV)
19

On this expression and expectation, cf. Isa 32:15* LXX.

9:110*. Things are not changed essentially if the movement is understood as twofold first in Palestine, then beyond;20 the arrangement is flexible. By means of this outline the delay of the Parousia is transformed into something positive in the course of salvation history. The mission is here presented as proceeding in direct fashion, for in this way Gods guidance is to be recognized. For , witnesses, and the genitive , compare vss 2122* and 13:31*. For () , (to) the end of the earth, compare
*
1

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest
2

and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem.
3

Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him.
4

He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? He asked, Who are you, Lord? The reply came, I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.

The men who were traveling with him stood speechless because they heard the voice but saw no one.
8

Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus.
9

For three days he was without sight, and neither ate nor drank.

10

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, Ananias. He answered, Here I am, Lord. Acts 9:110 (NRSV)
20

Christoph Burchard, Der dreizehnte Zeuge (FRLANT 103; Gttingen: Vandenhoeck & Ruprecht, 1970) passim. *
21

So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,
22

beginning from the baptism of John until the day when he was taken up from usone of these must become a witness with us to his resurrection.

13:47* (Isa 49:6*) and Pss. Sol. 8.15 (Rome!). According to W. C. van Unnik, the expression always means the ends of the earth. For Paul this would point to Spain.21 In the context of Lukes history, and in light of Pss. Sol. 8.15, it is unlikely. Apocryphal descriptions of the mission to the world may be found in 1 Clem. 42.14 and Justin Apol. 1.39.3, etc.22 911* These verses are based upon a piece of tradition which assumes no time period between the ascension and Easter. Its original form can no longer be established, because
Acts 1:2122 (NRSV) *
47

For so the Lord has commanded us, saying, I have set you to be a light for the Gentiles, so that you may bring salvation to the ends of the earth. Acts 13:47 (NRSV) *
6

he says, It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth. Isaiah 49:6 (NRSV) Pss. Sol. Psalms of Solomon
21

W. C. van Unnik, Der Ausdruck (Apostelgeschichte 1:8*) und sein alttestamentlicher Hintergrund, Studia Biblica et Semitica: Theodoro Christiano Vriezen (Wageningen: Veenman & Zonen, 1966) 33549. 1 Clem. 1 Clement
22

See Walter Bauer in NTApoc 2.4344.

*
9

When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight.
10

While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them.
11

They said, Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven. Acts 1:911 (NRSV)

Luke has impressed upon it his episodic style.23 On his procedure, compare Luke 24:1 12* with Mark 16:18*, and for his descriptive style, see Luke 24:3642*. Particular

23

Plmacher, Apostelgeschichte, 1067.

*
1

But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared.
2

They found the stone rolled away from the tomb, but when they went in, they did not find the body. While they were perplexed about this, suddenly two men in dazzling clothes stood beside them.

The women were terrified and bowed their faces to the ground, but the men said to them, Why do you look for the living among the dead? He is not here, but has risen.
6

Remember how he told you, while he was still in Galilee,

that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again.
8

Then they remembered his words, and returning from the tomb, they told all this to the eleven and to all the rest.

10

Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles.
11

But these words seemed to them an idle tale, and they did not believe them.

12

But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened. Luke 24:112 (NRSV) *
1

When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him.
2

And very early on the first day of the week, when the sun had risen, they went to the tomb.

They had been saying to one another, Who will roll away the stone for us from the entrance to the tomb?

manners of expression also reveal the hand of Luke: the temporal , while; , look intently at; periphrastic conjugation;24 , and behold, and , and, after a relative pronoun. With respect to substantive matters we may ask if the location on the mount called Olivet was present in the material as Luke found it. We cannot be sure, but it

When they looked up, they saw that the stone, which was very large, had already been rolled back.
5

As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed.
6

But he said to them, Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him.
7

But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.
8

So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation. Mark 16:18 (NRSV) *
36

While they were talking about this, Jesus himself stood among them and said to them, Peace be with you.
37

They were startled and terrified, and thought that they were seeing a ghost. He said to them, Why are you frightened, and why do doubts arise in your hearts?

38

39

Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.
40

And when he had said this, he showed them his hands and his feet.

41

While in their joy they were disbelieving and still wondering, he said to them, Have you anything here to eat?
42

They gave him a piece of broiled fish, Luke 24:3642 (NRSV)

24

On this, see Bjrck, .

could well have originated with Luke (vs 12* is redactional). Nevertheless, Luke may be depending on traditional data (cf. the reference to a Sabbath days journey in vs 12*). These verses cannot be excised as an interpolation because of the tension with Luke 24:50 53*.25 9* One should not press the text to mean that Jesus was first taken up and then later enveloped in the cloud. The event is not divided into separate acts, and the cloud is simply a vehicle (definitely in D sa), as in Ep. Apost. 51 (62).26 10* For the angelic interpreters, compare Luke 24:4*. They warn against the expectation of an immediate return (Haenchen)!27 11* Galileans is explained in 13:31*. The reference to the Parousia is redactional. One should not read into this verse that the Mount of Olives is to be the site of the Parousia.28
*
12

But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened. Luke 24:12 (NRSV)
25

Just the opposite of Conzelmann, Theology, 94.

Ep. Apost. Epistula Apostolorum

26

Cf. Rev 11:12* and 1 Enoch 39.3. Heracles went up in a cloud (Friedrich Pfister, Herakles und Christus, ARW 34 [1937] 4260), as did Ganymedes (Dosiadas in FGH 458, frg. 5); cf. further Dionysius Halic. 1.77.2, also Livy 1.16.12 (Romulus), Dio Cass. 56.46.2 (Augustus), Josephus Ant. 4.326 (Moses), Philostratus Vita Apoll. 8.30. See also Hermann Diels, Die Anfnge der Philologie bei den Griechen, Neue Jahrbcher fr das klassische Altertum 25 (1910) 125; Richard Holland, Zur Typik der Himmelfahrt, ARW 23 (1925) 20720; G. Strecker, Entrckung, RAC 5:46176. *
10

While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. Acts 1:10 (NRSV) *
4

While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. Luke 24:4 (NRSV)

Haenchen Ernst Haenchen, The Acts of the Apostles (ed. R. McL. Wilson; Philadelphia: Westminster, 1971).
27

Haenchen, pp. 14952.

The Earliest Congregation Acts 1:1214*

1
12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath days journey away; 13/ and when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. 14/ All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers. 12* Contrary to widespread opinion (based especially on Zech 14:4*), there is no

evidence for a Jewish view that the Messiah would reveal himself on the Mount of
*
11

They said, Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven. Acts 1:11 (NRSV)
28

On the topic of the ascension see: Benoit, The Ascension, Jesus and the Gospel 1.20953; Larraaga, LAscension; Menoud, Observations on the Ascension in Luke-Acts, Jesus Christ and the Faith, 10720; Georg Kretschmar, Himmelfahrt und Pfingsten, ZKG 66 (195455) 20953; P. A. van Stempvoort, The Interpretation of the Ascension in Luke and Acts, NTS 5 (195859) 30 42; Helmut Flender, St Luke: Theologian of Redemptive History (trans. Reginald H. Fuller and Ilse Fuller; Philadelphia: Fortress, 1967) 1113; Gottfried Schille, Die Himmelfahrt, ZNW 57 (1966) 18399; S. G. Wilson, The Ascension: A Critique and an Interpretation, ZNW 59 (1968) 26981. On the development of the legend, see Walter Bauer, Das Leben Jesu im Zeitalter der neutestamentlichen Apokryphen (Tbingen: Mohr [Siebeck], 1909) 27579; Ap. Jas. p. 14.2915.37 (NTApoc 1.33637). *
12

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath days journey away.
13

When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James.
14

All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. Acts 1:1214 (NRSV) *

Olives.1 , being, with the sense of , being distant, is also found in Peripl. Erythr. 4.37.51.2 A Sabbath days journey is 2000 ells, which equals 960 yards.3 Josephus agrees, giving the distance as 5 stadia.4 1314* The first summary follows. A local tradition about the meeting place can still be detected. The upper room is the place for prayer and conversation (20:8*; cf. Dan 6:11*),
12

Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath days journey away. Acts 1:12 (NRSV) *
4

On that day his feet shall stand on the Mount of Olives, which lies before Jerusalem on the east; and the Mount of Olives shall be split in two from east to west by a very wide valley; so that one half of the Mount shall withdraw northward, and the other half southward. Zechariah 14:4 (NRSV)
1

W. Foerster, , TDNT 5 (1967) 484 n. 102.

Peripl. Erythr. Periplus of the Erythraean Sea

2

For the text, see Hjalmar Frisk, Le Priple de la mer rythre: Suivi dune tude sur la tradition et la langue (Gteborgs Hgskolas rsskrift 33:1; Gteborg: Elanders, 1927).
3

Str-B 2.59094. Ant. 20.169; Bell. 5.70 gives the distance not of the mount, but of the Roman encampment.

*
13

When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James.
14

All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers. Acts 1:1314 (NRSV) *
8

There were many lamps in the room upstairs where we were meeting. Acts 20:8 (NRSV)

and for seclusion (Mart. Pol. 7.1). The list of names agrees with Luke 6:1316*.5 The picture of the Spirit-less interval which consists entirely of waiting is an imaginary one. That it lasts for ten days is of no importance. In the series of salvation events the ascension does not have the same rank as Easter and Pentecost.6 The language here is Lukan: , to be devoted to; , with one accord = , , together. The women are mentioned in Luke 8:13* and 23:49*. When D adds
10

Although Daniel knew that the document had been signed, he continued to go to his house, which had windows in its upper room open toward Jerusalem, and to get down on his knees three times a day to pray to his God and praise him, just as he had done previously. Daniel 6:10 (NRSV) Mart. Pol. Martyrdom of Polycarp *
13

And when day came, he called his disciples and chose twelve of them, whom he also named apostles:
14

Simon, whom he named Peter, and his brother Andrew, and James, and John, and Philip, and Bartholomew,
15

and Matthew, and Thomas, and James son of Alphaeus, and Simon, who was called the Zealot, and Judas son of James, and Judas Iscariot, who became a traitor. Luke 6:1316 (NRSV)

16

For the order, see the commentaries on Mark 3:16*; on Simon the Zealot, see Martin Hengel, Die Zeloten: Untersuchungen zur jdische Freiheitsbewegung in der Zeit von Herodes I. bis 70n. Chr. (2d ed.; AGJU 1; Leiden: Brill, 1976) 61150.
6

Menoud. Forty Days.

*
1

Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him,
2

as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out,
3

and Joanna, the wife of Herods steward Chuza, and Susanna, and many others, who provided for them out of their resources. Luke 8:13 (NRSV)

, and children, it shows that it no longer understands that Luke portrays those who are present as witnesses. The relatives of Jesus (except for James) do not appear later; Luke knew nothing concrete about them.7
Choice of a Replacement for Judas Acts 1:1526*

1
15 In those days Peter stood up among the brethren (the company of persons was in all about a hundred and twenty), and said, 16/ Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas who was guide to those who arrested Jesus. 17/ For he was numbered among us, and was allotted his share in this ministry. 18/ (Now this man bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out. 19/ And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akeldama, that is, Field of Blood.) 20/ For it is written in the book of Psalms, Let his habitation become desolate, and let there be no one to live in it; and His office let another take. So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22/ beginning from the baptism of John until the day when he was taken up from usone of these men must become with us a witness to his resurrection. 23/ And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 24/ And they prayed and said, Lord, who knowest the hearts of all men, show which one of these two thou hast chosen 25/ to take the place in this ministry and apostleship from which Judas turned aside, to go to his own place. 26/ And they cast lots for them, and the lot fell on Matthias; and he was enrolled with the eleven apostles.

21

In this section Luke has skillfully woven together a legendary tradition about the death of Judas and some completely different material concerning the completion of the circle of the Twelve, assigning this combination to the time between the ascension and Pentecost. 1 15* The entire section is permeated with Lukes biblicistic language: in these days; pleonastic , he stood up, , among (Luke 2:46*; 24:36*; 1QS 6.22,

On the origin of the apostolate, see Klein, Die zwlf Apostel; Walter Schmithals, The Office of the Apostle in the Early Church (Nashville: Abingdon, 1969).
1

Trocm, Livre des Actes, 199.

*
46

After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. Luke 2:46 (NRSV) *

etc.); , in all, , name, with the sense person (Num 1:18*, etc.). One hundred and twenty men are necessary to constitute a local sanhedrin (Sanh. 1.6). Luke does not have this requirement in mind, however, since women are also included in the group.2 16* Directing the speech only to (men, brethren; cf. 4 Macc. 8.19*) betrays Lukes dependence on the Greek form of address (cf. 2:14*). Luke has composed
36

While they were talking about this, Jesus himself stood among them and said to them, Peace be with you. Luke 24:36 (NRSV) *
18

and on the first day of the second month they assembled the whole congregation together. They registered themselves in their clans, by their ancestral houses, according to the number of names from twenty years old and upward, individually, Numbers 1:18 (NRSV) Sanh. Sanhedrin
2

Karl Heinrich Rengstorff, Die Zuwahl des Matthias (Apg 1, 15ff), StTh 15 (1961) 3567. On Peter, see D. Gewalt, Petrus: Studien zur Geschichte und Tradition des frhen Christentums (Diss., Heidelberg, 1966). *
16

Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus Acts 1:16 (NRSV) 4 Macc. 4 Maccabees *
19

O men and brothers, should we not fear the instruments of torture and consider the threats of torments, and give up this vain opinion and this arrogance that threatens to destroy us? 4 Maccabees 8:19 (NRSV) *
14

But Peter, standing with the eleven, raised his voice and addressed them, Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Acts 2:14 (NRSV)

this speech. The motif of scriptural fulfillment (, it is necessary) is important here as elsewhere.3 The use of the present tense () by the Western text means the scribes misunderstood the passage and related the necessity to the selection of a replacement rather than to the destiny of the traitor. , Scripture, refers to the individual passage of Scripture. Which passage Luke has in mind is debatable: (1) both passages cited in vs 20*; the objection to this is that the second is not yet fulfilled (from the standpoint of the speaker); (2) the second; this thesis assumes the removal of vss 1819* on literary grounds;4 (3) the first; the , it was necessary, of vs 16* corresponds to the , it is necessary, of vs 21*;5 (4) neither of these passages, but rather Ps 41:10*; but this cannot be. In fact the whole debate is unnecessary. Luke does not deal with the Scriptures in an isolated manner (cf. 3:21*). The Spirit was already at work in Old Testament times, though only in individuals and at individual moments. The prophet, the subject of the speech, was only an instrument. On David as a prophet, compare 2:2535*. The manner in which the Judas legend is narrated assumes that the reader knows the contents of the passion story.
3

See Conzelmann, Theology, 15354.

*
20

For it is written in the book of Psalms, Let his homestead become desolate, and let there be no one to live in it; and Let another take his position of overseer. Acts 1:20 (NRSV) *
18

(Now this man acquired a field with the reward of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out.
19

This became known to all the residents of Jerusalem, so that the field was called in their language Hakeldama, that is, Field of Blood.) Acts 1:1819 (NRSV)
4

Cf. Otto Bauernfeind, Die Apostelgeschichte (ThHKNT 5; Leipzig: Deichert, 1938) 2728, reprinted in his Kommentar und Studien zur Apostelgeschichte (WUNT 22; Tbingen: Mohr [Siebeck], 1980); Trocm, Livre des Actes; see below.
5

Jacques Dupont, La destine de Judas prophtise par David (Actes 1, 1620), CBQ 23 (1961) 4151, reprinted in his tudes, 30920. *
9

Even my bosom friend in whom I trusted, who ate of my bread, has lifted the heel against me. Psalm 41:9 (NRSV)

 17* The terminology of this verse has analogies in the Qumran texts.6 , share, (Deut 10:9* LXX; Ps 125 [124]:3*, etc.; 1QS 1.10; CD 13.12; 20.4) is virtually
25

For David says concerning him, I saw the Lord always before me, for he is at my right hand so that I will not be shaken;
26

therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. For you will not abandon my soul to Hades, or let your Holy One experience corruption.

27

28

You have made known to me the ways of life; you will make me full of gladness with your presence.
29

Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day.
30

Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne.
31

Foreseeing this, David spoke of the resurrection of the Messiah, saying, He was not abandoned to Hades, nor did his flesh experience corruption.
32

This Jesus God raised up, and of that all of us are witnesses.

33

Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear.
34

For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand,
35

until I make your enemies your footstool. Acts 2:2535 (NRSV)

*
17

for he was numbered among us and was allotted his share in this ministry. Acts 1:17 (NRSV)

Braun, Qumran 2.197200.

*
9

Therefore Levi has no allotment or inheritance with his kindred; the Lord is his inheritance, as the Lord your God promised him.) Deuteronomy 10:9 (NRSV)

synonymous with , place, of vs 25* (1QS 2.23). , ministry, is not yet a technical term for the office of deacon. The term has nothing to do with the , service, of the Qumran texts (1QSa 1.13, 16; cf. 1QS 3.26).7 For ., numbered, etc., compare Luke 22:3*. 18* The fate of the evildoer was indirectly brought about by the blood money. 1920* These verses should not be eliminated as a later insertion. They are tied in with the context and the language is Lukan.8 At first reading they appear to be isolated, but this is because of the nature of the traditional material. Luke does not have Peter speak for the hearer of his own time, but for the reader of the Gospel and Acts: in their language! , field (cf. , habitation, vs 20*; Mart. Pol. 7.1), differs from the Field of
*
3

For the scepter of wickedness shall not rest on the land allotted to the righteous, so that the righteous might not stretch out their hands to do wrong. Psalm 125:3 (NRSV) CD Cairo (Genizah text of the) Damascus Document 1QSa Appendix A (Rule of the Congregation) to 1QS
7

Ibid., 1.140; 2.333.

*
3

Then Satan entered into Judas called Iscariot, who was one of the twelve; Luke 22:3 (NRSV)

*
18

(Now this man acquired a field with the reward of his wickedness; and falling headlong, he burst open in the middle and all his bowels gushed out. Acts 1:18 (NRSV) *
19

This became known to all the residents of Jerusalem, so that the field was called in their language Hakeldama, that is, Field of Blood.)
20

For it is written in the book of Psalms, Let his homestead become desolate, and let there be no one to live in it; and Let another take his position of overseer. Acts 1:1920 (NRSV)
8

J. Reni, Llection de Mathias (Act. 1, 1526): Authenticit du rcit, RB 55 (1948) 4353.

Blood as in Matt 27:78*. For , reward of wickedness, compare Luke 16:89* and 18:6*. There is no reason to alter the text, or to postulate a special meaning for , falling headlong (Papias ). The meaning is apparently that Judas fell from a roof or a cliff (cf. Wis 4:19*; [2 Sam 20:10*]).9
Excursus: The Legend about the Death of Judas

*
7

After conferring together, they used them to buy the potters field as a place to bury foreigners. For this reason that field has been called the Field of Blood to this day. Matthew 27:78 (NRSV)

*
8

And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light.
9

And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes. Luke 16:89 (NRSV) *
6

And the Lord said, Listen to what the unjust judge says. Luke 18:6 (NRSV)

*
19

because he will dash them speechless to the ground, and shake them from the foundations; they will be left utterly dry and barren, and they will suffer anguish, and the memory of them will perish. Wisdom of Solomon 4:19 (NRSV) *
10

But Amasa did not notice the sword in Joabs hand; Joab struck him in the belly so that his entrails poured out on the ground, and he died. He did not strike a second blow. Then Joab and his brother Abishai pursued Sheba son of Bichri. 2 Samuel 20:10 (NRSV)
9

Str-B 2.595.

The legend about the death of Judas is not developed into a narrative. It is not the late stage of an often-told legend about a person, but only a partially elaborated composition which Luke has constructed around a well-known motif: the death of the opponent of God. It is a name etiology which explains the name of the field called Field of Blood10 (compare the other version in Matt 27:310*). With Papias the legend has undergone unrestrained development (frg. 3); here even the context of the two passages cited from the Psalms (69 [68]:26* and 109 [108]:8*) has had an impact on the narrative, together with Num 5:2122*, 27* (cf. also 2 Macc 9:710*).11 The account is
10

, see Hans Peter Rger, Zum Problem der Sprach Jesu, ZNW 59 (1968) 11618.

*
3

When Judas, his betrayer, saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders.
4

He said, I have sinned by betraying innocent blood. But they said, What is that to us? See to it yourself.
5

Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself.

But the chief priests, taking the pieces of silver, said, It is not lawful to put them into the treasury, since they are blood money.
7

After conferring together, they used them to buy the potters field as a place to bury foreigners. For this reason that field has been called the Field of Blood to this day.

Then was fulfilled what had been spoken through the prophet Jeremiah, And they took the thirty pieces of silver, the price of the one on whom a price had been set, on whom some of the people of Israel had set a price,
10

and they gave them for the potters field, as the Lord commanded me. Matthew 27:310 (NRSV)

*
25

May their camp be a desolation; let no one live in their tents. Psalm 69:25 (NRSV)

*
8

May his days be few; may another seize his position. Psalm 109:8 (NRSV)

naive in the way in which it connects sin and punishment; there is no possibility of forgiveness for Judas (he has not repented, in contrast to the account in Matthew).12
21

let the priest make the woman take the oath of the curse and say to the womanthe Lord make you an execration and an oath among your people, when the Lord makes your uterus drop, your womb discharge;
22

now may this water that brings the curse enter your bowels and make your womb discharge, your uterus drop! And the woman shall say, Amen. Amen. Numbers 5:2122 (NRSV) *
27

When he has made her drink the water, then, if she has defiled herself and has been unfaithful to her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall discharge, her uterus drop, and the woman shall become an execration among her people. Numbers 5:27 (NRSV) *
7

Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to drive even faster. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.
8

Thus he who only a little while before had thought in his superhuman arrogance that he could command the waves of the sea, and had imagined that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.
9

And so the ungodly mans body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of the stench the whole army felt revulsion at his decay.
10

Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 2 Maccabees 9:710 (NRSV)
11

See Eduard Schweizer, Zu Apg. 1, 1622, ThZ 14 (1958) 46, reprinted in his Neotestamentica: Deutsche und Englische Aufstz 195163. German and English Essays 195163 (Zurich: Zwingli, 1963) 41617.
12

On the motif of the death of the opponent of God, see Wilhelm Nestle, Legenden vom Tod der Gottesverchter, ARW 33 (1936) 24669. On the Judas legend, see: Beginnings 5.2230;

 20* The quotation comes from Pss 69 (68):26* and 109 (108):8*.13 It apparently had been related to Judas before Luke; compare Papiass independent version of the story cited above. The first part explains the fate of Judas, the second deals with his place among the Twelve. Originally these were two curses which the pious sufferer delivered against his tormentor. Here they are made into a disposition from God (note the change of the LXX optative, , may he take, into the imperative, let [another] take).14 2122* These verses draw the conclusion. The meaning is not that the apostolate should be a permanent institution. Not every apostle is to be replaced, but only this one who has now been lost, so that the necessary number of twelve can again be filled out.15 The apostles are considered to be representatives of the eschatological Israel. Pre-Lukan tradition is apparent here (cf. Luke 22:30*).16 The condition for eligibility reveals Lukes secondary concept of an apostle. The formulation is striking: he must be an eyewitness of Jesus entire ministry, and as such he becomes a witness to the resurrection. Such qualifications may be explained with reference to the primary content of the apostolic message.17 For , beginning, compare 10:37*, Luke 23:5* and 24:47*.18 This
Benoit, The Death of Judas, Jesus and the Gospel 1.189207; Kurt Lthi, Das Problem des Judas Iskariotneu untersucht, EvTh 16 (1956) 98114; Ernst Haenchen, Judentum und Christentum in der Apostelgeschichte, ZNW 54 (1963) 15587.
13

For the introductory formula, cf. CD 11.20; see Joseph A. Fitzmyer. Jewish Christianity in Acts in light of the Qumran Scrolls, Studies in Luke-Acts, 23357.
14

C. H. Dodd. According to the Scriptures: The Sub-Structure of New Testament Theology (London: Nisbet; New York: Scribners, 1953) 58 n. 1.
15

Menoud, The Additions to the Twelve Apostles according to the Book of Acts, Jesus Christ and the Faith, 13348. *
30

so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel. Luke 22:30 (NRSV)
16

Roloff Jrgen, ApostolatVerkndigungKirche Ursprung, Inhalt und Funktion des kirchlichen Apostelamtes nach Paulus, Lukas und den Pastoralbriefen (Gtersloh: Mohn, 1965) 196ff.
17

Klein, Die zwlf Apostel, passim, esp. 2049; Norbert Brox (Zeuge und Mrtyrer: Untersuchungen, zur frhchristlichen Zeugnis-Terminologie [SANT 5; Munich: Ksel, 1961] 4346) would restrict, qualification as a witness to the Twelve, and explains the mode of expression on this basis: whoever meets the specified prerequisite is thereby not yet a witness in the official sense; for a similar view, see Ernst Gnther, : Die Geschichte eines Wortes (Gtersloh: Bertelsmann, 1941) 103. Acts 13:31* speaks against, this restriction.
18

Wilckens, Missionsreden, 1019.

account should not be used in an attempt to reconstruct the polity of the earliest church, not even with the help of the Qumran texts. The reminiscences are only formalthe circle of Twelve has nothing to do with 1QS 8.1.19 23* The subject of the verb here is unspecified. The Western text makes Peter the subject (the singular verb, , he put forward; cf. 11:2* D; 15:1ff* D).20 Joseph Barsabbas, like many Jews, had a Latin name (others might have a Greek name) which was reminiscent of his Jewish name21 Papias recounts a brief legend about him (Eusebius Hist. eccl. 3.39.9). 24* In this case the aorist participle does not indicate action prior to that of the main verb.22 The , Lord, is God. The grammatical relationship of , of these two, to the rest of the sentence is not clear.
19

In agreement with Herbert Braun, Sptjdischhretischer und frhchristlicher Radikalismus (2 vols.; BHTh 24; Tbingen: Mohr [Siebeck], 1957) 1.96 n. 1. On the place of Peter in Acts, see Jacques Dupont, Pierre et Paul dans les Actes, RB (1957) 3547, reprinted in his tudes, 17384; in the early church: H. Strathmann, Die Stellung dies Petrus in der Urkirche, ZSTh 20 (1943) 223 82; Oscar Cullmann, , , TDNT 6 (1968) 100112; idem, Peter, DiscipleApostle Martyr: A Historical and Theological Study (2d e.; trans. Floyd V. Filson; Philadelphia: Westminster, 1962.) *
23

So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. Acts 1:23 (NRSV)

*
1

Then certain individuals came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved.
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers. Acts 15:13 (NRSV)
20

Joseph Crehan, Peter according to the D-Text of Acts, TS 18 (1957) 596603.

21

Cf. Jesus Justus, Col 4:11*; Str-B 2.71213; Martin Hengel, Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period (2 vols.; Philadelphia: Fortress, 1974) 1.6165. *

 25* , his own place, is a euphemism for (the journey to) hell (cf. Ignatius Magn. 5). 26* The casting of lots was a widespread practice (in Judaism 1QS 5.3). The lots were shaken in a cloth bag (Prov 16:33*) or in a vessel (Livy 23.3.7) until one fell out.23
The Miracle at Pentecost Acts 2:113*
24

Then they prayed and said, Lord, you know everyones heart. Show us which one of these two you have chosen Acts 1:24 (NRSV)
22

BDF 339.1.

Ignatius Letter to the Magnesians *

26

And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles. Acts 1:26 (NRSV) *
33

The lot is cast into the lap, but the decision is the Lords alone. Proverbs 16:33 (NRSV)

23

PW 13.14511504, on the procedure 148490; William A. Beardslee, The Casting of Lots at Qumran and in the Book of Acts, NovT 4 (196061) 24552. *
1

When the day of Pentecost had come, they were all together in one place.

And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting.
3

Divided tongues, as of fire, appeared among them, and a tongue rested on each of them.

All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
5

Now there were devout Jews from every nation under heaven living in Jerusalem.

And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each.

Prefatory Note to Acts 2 Now for the first time we encounter the Lukan composition of a scene (the miracle: vss 113*) and a missionary speech joined to it (vss 1440*), rounded off with a conclusion to the scene (vs 41*). To this is added a summary (vss 4247*).

Amazed and astonished, they asked, Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language?

Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10

Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes,
11

Cretans and Arabsin our own languages we hear them speaking about Gods deeds of power. All were amazed and perplexed, saying to one another, What does this mean? But others sneered and said, They are filled with new wine. Acts 2:113 (NRSV)

12

13

*
14

But Peter, standing with the eleven, raised his voice and addressed them, Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say.
15

Indeed, these are not drunk, as you suppose, for it is only nine oclock in the morning. No, this is what was spoken through the prophet Joel:

16

17

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.
18

Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy.
19

And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist.
20

The sun shall be turned to darkness and the moon to blood, before the coming of the Lords great and glorious day.
21

Then everyone who calls on the name of the Lord shall be saved.

2
1 When the day of Pentecost had come, they were all together in one place. 2/ And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. 3/ And there appeared to them tongues as of fire, distributed and resting on each one of them. 4/ And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. 6/ And at this sound the multitude came together, and they were bewildered, because each one heard them speaking in his own language. 7/ And they were amazed and wondered, saying, Are not all these who are speaking Galileans? 8/ And how is it that we hear, each of us in his own native language? 9/ Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10/ Phrygia and Pamphylia, Egypt and the parts of
22

You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know
23

this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law.
24

But God raised him up, having freed him from death, because it was impossible for him to be held in its power.
25

For David says concerning him, I saw the Lord always before me, for he is at my right hand so that I will not be shaken;
26

therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. For you will not abandon my soul to Hades, or let your Holy One experience corruption.

27

28

You have made known to me the ways of life; you will make me full of gladness with your presence.
29

Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. (Only first 15 verses of range shown) Acts 2:1440 (NRSV) *
41

So those who welcomed his message were baptized, and that day about three thousand persons were added. Acts 2:41 (NRSV)

Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, 11/ Cretans and Arabians, we hear them telling in our own tongues the mighty works of God. 12/ And all were amazed and perplexed, saying to one another, What does this mean? 13/ But others mocking said, They are filled with new wine. 1* The expression , when [the day of Pentecost] had come (cf.

Luke 9:51*), denotesthough not exactlythe arrival of a date (not the completion of a period of time). It is dependent upon biblical language (Jer 25:12*; Gen 25:24*; Lev 8:33*). The dating of Pentecost (thus Hellenistic Judaism; the Jewish festival is known as [Lev 23:1521*])1 is connected with the forty days of

*
12

Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, says the Lord, making the land an everlasting waste. Jeremiah 25:12 (NRSV) *
24

When her time to give birth was at hand, there were twins in her womb. Genesis 25:24 (NRSV)

*
33

You shall not go outside the entrance of the tent of meeting for seven days, until the day when your period of ordination is completed. For it will take seven days to ordain you; Leviticus 8:33 (NRSV) *
15

And from the day after the sabbath, from the day on which you bring the sheaf of the elevation offering, you shall count off seven weeks; they shall be complete.
16

You shall count until the day after the seventh sabbath, fifty days; then you shall present an offering of new grain to the Lord.
17

You shall bring from your settlements two loaves of bread as an elevation offering, each made of two-tenths of an ephah; they shall be of choice flour, baked with leaven, as first fruits to the Lord.
18

You shall present with the bread seven lambs a year old without blemish, one young bull, and two rams; they shall be a burnt offering to the Lord, along with their grain offering and their drink offerings, an offering by fire of pleasing odor to the Lord.

1:3*, and thus does not necessarily belong to the substance of the story.2 This has implications for ones judgment about the story in the context of the history of religions. 2* On the transition from , wind, to , wind, spirit, compare Prov 1:23* (cited in 1 Clem. 57.3) and 1 Clem. 21.9. To be sure, this passage is only making a comparison.3 3* On tongues of fire, compare Isa 5:24* (not the LXX); 1 Enoch 14.816; 71.5; 1Q29 1.3; 2.3. Fire is part of the apparatus of theophany (2 Thess 1:8*). Storm and fire are
19

You shall also offer one male goat for a sin offering, and two male lambs a year old as a sacrifice of well-being.
20

The priest shall raise them with the bread of the first fruits as an elevation offering before the Lord, together with the two lambs; they shall be holy to the Lord for the priest.
21

On that same day you shall make proclamation; you shall hold a holy convocation; you shall not work at your occupations. This is a statute forever in all your settlements throughout your generations. Leviticus 23:1521 (NRSV)
1

Eduard Lohse, , TDNT 6 (1968) 4453.

Bauernfeind; differently Bent Noack, The Day of Pentecost in Jubilees, Qumran, and Acts, ASTI 1 (1962) 7395. *
2

And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Acts 2:2 (NRSV) *
23

Give heed to my reproof; I will pour out my thoughts to you; I will make my words known to you. Proverbs 1:23 (NRSV)
3

On the description, cf. Philo Decal. 33 (cited below in the excursus: The Pentecost Narrative).

*
24

Therefore, as the tongue of fire devours the stubble, and as dry grass sinks down in the flame, so their root will become rotten, and their blossom go up like dust; for they have rejected the instruction of the Lord of hosts, and have despised the word of the Holy One of Israel. Isaiah 5:24 (NRSV)

associated with judgment: 4 Ezra 13.10*; at Sinai: Philo Decal. 46.4 K. G. Kuhn eliminates vs 3a* as an interpolation, since it occasions some unclarity about the subject of , resting (in *and D the verb is plural!).5 , divided, does not mean divided tongues, but indicates that the tongues were distributed to each individual. The tongues entered into them (the sense is not that they formed a halo above them). This manner of the pouring out of the Spirit (cf. vs 33*), as Luke describes it, is qualitatively different from the manner in which the Spirit came to Jesus (Luke 3:22*). 4* , other tongues, is explained in vss 6*, 8*, and 11* in the sense of miraculous speaking in different languages. For , they were filled, compare Prov 15:4*, Sir 48:12*, and Dio Chrys. 55.12.
1 Enoch Ethiopic Enoch 1Q Liturgy of Three Tongues of Fire *
8

in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 2 Thessalonians 1:8 (NRSV) *
10

but I saw only how he sent forth from his mouth something like a stream of fire, and from his lips a flaming breath, and from his tongue he shot forth a storm of sparks. 2 Esdras 13:10 (NRSV) Philo De decalogo
4

See the excursus; also Friedrich Lang, , TDNT 6 (1968) 93548. Karl Georg Kuhn, Jesus in Gethsemane, EvTh 12 (195253) 26970.

*
33

Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear. Acts 2:33 (NRSV) *
4

All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. Acts 2:4 (NRSV)

 5* The change in scene to a public place is not made clearly. For ., from every nation, etc., compare Deut 2:25*. In Hellenistic Greek , into, can substitute for , in. In accord with Lukes view of history, the message for the time being will reach only Jews. 6* This verse expands upon vs 4* from the standpoint of the hearers. Even so, the exact nature of the miracle is by no means clear. , sound, equals , sound, in vs 2*.
*
6

And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Acts 2:6 (NRSV) *
8

And how is it that we hear, each of us, in our own native language? Acts 2:8 (NRSV)

*
11

Cretans and Arabsin our own languages we hear them speaking about Gods deeds of power. Acts 2:11 (NRSV)

*
4

A gentle tongue is a tree of life, but perverseness in it breaks the spirit. Proverbs 15:4 (NRSV)

*
12

When Elijah was enveloped in the whirlwind, Elisha was filled with his spirit. He performed twice as many signs, and marvels with every utterance of his mouth.Never in his lifetime did he tremble before any ruler, nor could anyone intimidate him at all. Sirach 48:12 (NRSV) Dio Chrys. Orations *
25

This day I will begin to put the dread and fear of you upon the peoples everywhere under heaven; when they hear report of you, they will tremble and be in anguish because of you. Deuteronomy 2:25 (NRSV)

Compare Philo Spec. leg. 2.189: For then the sound of the trumpet pealed [ ] from heaven and reached, we may suppose, the ends of the universe. The author does not have in mind here the apocalyptic expectation that in the end time there would be only one language.6 7* From this point on nothing new is narrated, but impressions and interpretations are conveyed to the reader. Luke has formed these into a conversation among those who are amazed. Thus we need not ask how they knew that all(!) the inspired were Galileans (1:11*; 13:31*). 911* These verses illustrate the phrase, , from every nation.
Excursus: The List of Nations

Here Luke is dependent upon a list of nations which reflects the political situation of an earlier time (there is no mention of Macedonia/Achaia). It describes the constituency of the twelve kingdoms, excluding Europe. Such lists come from the geographers and the historians of Alexander and of the twelve kingdoms. In these we discover the same interchange of names of districts and of peoples, for which the astrological lists (see below) provide no example. Consider, for example, Curtius Rufus 6.3.3: We have made ourselves masters of Caria, Lydia, Cappadocia, Phrygia, Paphlagonia, Pamphylia, the Pisidians, Cilicia, Syria, Phoenicia, Armenia, Persia, the Medes, and

Philo De specialibus legibus

6

Cf. Isa 66:18*; T. Jud. 25.3; Plutarch Is. et Osir. 370b, drawing upon Persian eschatology.

*
7

Amazed and astonished, they asked, Are not all these who are speaking Galileans? Acts 2:7 (NRSV)

*
11

Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. Luke 1:11 (NRSV) *
9

Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
10

Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes,
11

Cretans and Arabsin our own languages we hear them speaking about Gods deeds of power. Acts 2:911 (NRSV)

Parthiene.7 Note that the Medes, who had long since disappeared from history, are mentioned in Curtius Rufus.8 They occupy an established place in the picture of world history viewed as a sequence of (four) world empires.9 The Elamites are also known from the literature.10 The form , however, is dependent upon the Bible (cf. Isa 21:2* LXX). The mention of Judea in the list seems strange. There have, therefore, been various conjectures about this since the time of the ancient church. Dibelius suggests reading or , Galatia.11 Others believe that Judea is a post-Lukan interpolation.12 If we remove the word, the similarity with the astrological lists (discussed below) is especially striking. Luke has overlooked the fact that the language spoken in Judea was not foreign. Romans have been added to the list (note the difference in style; with mention of those from Rome, the twelve-kingdom pattern is broken and made to fit Lukes purposes), although in a similar astrological list (see below) Italy appears as westernmost. , visitors, means Jews originally from Rome, now living in Jerusalem.13 Cretans and Arabians are no longer found in real lists of nations, but are used as representative groups: Jews and proselytes, those who live on islands and those who live on the mainland (or westerners and easterners?).14 By eliminating additions (Rome or Judea, in which case one must still reckon with the possibility that Judea has displaced another name), we can produce a list of twelve names. Stefan
7

Cariam Lydiam Cappadociam Phrygiam Paphlagoniam Pamphyliam Pisidas Ciliciam Syriam Phoenicen Armeniam Persiden Medos Parthienen habemus in potestate. Cf. further Arrian in FGH 156, frg. 1.5, where one observes the origin of the material; Ps.-Callisth. 2.4.9; 2.11.2; Ps.-Scylax 81ff; Sib. Or. 3.2079; Philo Flacc. 4546; Leg. Gai. 28183; Lucian Syr. dea. 32.
8

Cf. the enumeration in Tacitus Ann. 2.60. Diodorus Sic.. 2.32.5; Dionysius Halic. 1.2.2; Strabo 15.735; 16.737.

10

Appian Bell. civ. 9.32; Plutarch Pomp. 36, etc.; Livy 30.48.6 (alongside the Medes), 36.4.9 (as soldiers in the Hellenistic era). See PW 5.245867. *
2

A stern vision is told to me; the betrayer betrays, and the destroyer destroys. Go up, O Elam, lay siege, O Media; all the sighing she has caused I bring to an end. Isaiah 21:2 (NRSV)
11

Dibelius, Studies, 91. Haenchen, p. 170. BAG s.v. .

12

13

14

Otto Eissfeldt, Kreter und Araber, ThLZ 72 (1947) cols. 20712. Cf. the end of the list in Philo Leg. Gai. 283: whether in Europe or in Asia or in Libya, whether in the mainlands or on the islands, whether it be seaboard or inland ( , , , , ). Judaism utilized such lists to describe the spread of the Diaspora. Cf. in addition Str-B 2.60614. Similar is Philo Flacc. 46; Ps.-Philo Ant. 4.3.

Weinstock surmises from this that Luke used an astrological catalogue of nations, in which the nations are arranged according to the zodiac.15 An example is the list of Paul of Alexandria from the end of the fourth century, which reaches far back into earlier times, as is evident from its geographical and political horizon. It enumerates the following: Aries = Persia, Taurus = Babylon, Gemini = Cappadocia, Cancer = Armenia, Leo = Asia, Virgo = Hellas and Ionia, Libra = Libya and Cyrene, Scorpio = Italy, Sagittarius = Cilicia and Crete, Capricorn = Syria, Aquarius = Egypt, Pisces = Red Sea and India. Luke, in any case, would not have been aware of the astrological character of the list. And besides, the lists of the astrologers were taken from the lists of the historians and geographers, and appropriately modified.16

The expression , the mighty works of God, is found in the LXX and also in 1QS 1.21. Luke does not give any more precise information about the contents of their speecheshe is saving that for Peters speech. 1213* These verses are a variant of vs 7*. In similar style the narrative moves into an account of the effect upon the audience (cf. 17:32*; Corp. Herm. 1.29). The crowd must remain ambivalent, because conversion may come only as a result of the sermon. The relationship between , all, and , others, cannot be determined in a quantitative way. The scene is purely redactional, not historical. 13* The objection that there would not yet be any new wine at Pentecost is ridiculous. There was, in fact, a process for the preservation of unfermented wine.17 The Qumran sect
15

Stefan Weinstock, The Geographical Catalogue in Acts II, 911, JRomS 38 (1948) 4346.

16

John A. Brinkman, The Literary Background of the Catalogue of the Nations (Acts 2, 911), CBQ 25 (1963) 41827. *
12

All were amazed and perplexed, saying to one another, What does this mean? But others sneered and said, They are filled with new wine. Acts 2:1213 (NRSV)

13

*
32

When they heard of the resurrection of the dead, some scoffed; but others said, We will hear you again about this. Acts 17:32 (NRSV) Corp. Herm. Corpus Hermeticum *
13

But others sneered and said, They are filled with new wine. Acts 2:13 (NRSV)

17

Peter Remark, Der Weinbau im Rmerreiche (Munich: Heimeran, 1927).

drank (new wine? wine?) at their meals (1QS 6.45; 1QSa 2.1720). The phenomena of enthusiasm and intoxication are related.18
Excursus: The Pentecost Narrative

The Pentecost narrative alternates between an account of an outbreak of glossolalia and miraculous speech in many languages. Luke has fashioned it into its present form as an episode with a burlesque impact, a mixture of themes which lead to reflection. In addition to the meaningful event as such, the episode contains instructive material in the description of the scene itself.19 It moves to a climax which is introduced by the appearance of Peter. What traditions did Luke have at hand? The possibilities include the following: (1) He has combined two sources; a reconstruction of these does not succeed, however, and too little material would remain for each source. (2) He had the report about mass ecstasy and interpreted it in the sense of miraculous speech in many languages; in so doing, he imported his own universalism (E. Lohse). (3) The original substratum is precisely the miraculous speech in many languages.20 As evidence, we may note that the basis for this account is clearly not a naive legend. Already at this earliest level there are strong elements of reflection. In this case, the substratum would not then have offered a symbolic portrayal of the spread of the gospel worldwide, but an account of the gospels spread as actually accomplished by a miraculous, eschatological act of God. Whether these overtones of glossolalia were already in Lukes sources or were added by Luke is difficult to say. It should be noted that Luke himself no longer has any exact conception of the original glossolalia. He identifies it with prophesy (10:46*; 19:6*), making the synthesis with the language miracle easier. According to Gnther Bornkamm, the combination of the two phenomena stems from popular pre-Pauline Christianity.21 By way of comparison with Acts, we
18

Philo Ebr. 14548; Hans Lewy, Sobria Ebrietas: Untersuchungen zur Geschichte der antiken Mystik (BZNW 9; Giessen; Tpelmann, 1929); Hermann M. Kleinknecht, , TDNT 6 (1968) 34352; the spirit which rushed into the body of the Pythia acted like wine (Plutarch Defect. orac. p. 437 cd); see TDNT 6 (1968) 350.
19

Plmacher, Apostelgeschichte, 1078. Bauernfeind; Eduard Schweizer, , TDNT 6 (1968) 411 n. 516.

20

*
46

for they heard them speaking in tongues and extolling God. Then Peter said, Acts 10:46 (NRSV)

*
6

When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied Acts 19:6 (NRSV)
21

Gnther Bornkamm, Faith and Reason in Paul, Early Christian Experience (New York: Harper, 1969) 3839; cf. Origen Cels. 7.89.

may note the alternation between intelligible and unintelligible speech in Lucian Alex. 13; one cannot, however, speak of a language miracle in this case.22 The degree of influence of the Jewish Sinai Haggada is debatable.23 This question depends upon another: From what time was Pentecost interpreted as a festival celebrating the making of the covenant? In Philo this is not yet the case. This is evident from his description of the Sinai epiphany: I should suppose that God wrought on this occasion a miracle of a truly holy kind by bidding an invisible sound to be created in the air more marvelous than all instruments and fitted with perfect harmonies, not soulless, nor yet composed of body and soul like a living creature, but a rational soul full of clearness and distinctness, which, giving shape and tension to the air and changing it to flaming fire, sounded forth like the breath through a trumpet an articulate voice so loud that it appeared to be equally audible to the farthest as well as the nearest. Then from the midst of the fire that streamed front heaven there sounded forth to their utter amazement a voice, for the flame became articulate speech in the language familiar to the audience, and so clearly and distinctly were the words formed by it that they seemed to see rather than hear them ( , , , , , , , , , , ).24 For the rabbis Pentecost is the festival celebrating the giving of the Law. They were familiar with a story of how Gods voice was divided into the seventy languages of the world on Sinai. This legend, however, is not connected with Pentecost. The discussion has taken on new life because of the Qumran texts.25 Did the sect celebrate Pentecost as a covenant festival?26 It cannot be proved that the festival involved a covenant renewal, and in view of the order of festivals in 1QS 1, the argument from silence is convincing. Luke does not make any connection between Pentecost and the covenant. The day of the weekFridayalso has no meaning in this connection. According to the calendar of the sect, Pentecost always fell on a Friday.27 For a parallel which is not Sinaitic (but rather eschatological), compare Isa 66:15*, 18* LXX: For behold the Lord will come as a fire Lucian Alexander
22

Against Betz, Lukian 141. Str-B 2.6046. Decal. 33, 46.

23

24

25

Jubilees 6 should be considered in this connection; here, however, Pentecost is not a Sinai Covenant festival, but a harvest festival and as such a sign of the covenant.
26

J. T. Milik, Ten Years of Discovery in the Wilderness of Judaea (trans. John Strugnell; SBT 26; London: SCM, 1959) 10713.
27

A. Jaubert, Le calendrier des Jubils et de la secte de Qumrn: Ses origines bibliques, VT 3 (1953) 25064; Milik, Ten Years, 10713. *

 with a flame of fire I am coming to gather all nations and tongues. ( ). The common features are typical elements of a theophany. The question about the historical event which lay behind this report can be asked only on the basis of the ever problematic literary-critical and motif analysis. The assumption that the Pentecost experience was identical with the appearance of the resurrected Christ to more than five hundred brethren (1 Cor 15:6*) is improbable.28 The development from a christophany to this theophany is really not conceivable, because in the older version of the Easter christophany the Spirit is not mentioned. The only thing that can be established for certain on the basis of the Lukan shaping of the material and the Hellenistic-Jewish tradition is that there were appearances of the Spirit in the Jerusalem congregation; note, for example, the emergence of prophets like Agabus and the daughters of Philip (a hint at the Hellenistic line of tradition).29
15

For the Lord will come in fire, and his chariots like the whirlwind, to pay back his anger in fury, and his rebuke in flames of fire. Isaiah 66:15 (NRSV) *
18

For I know their works and their thoughts, and I am coming to gather all nations and tongues; and they shall come and shall see my glory, Isaiah 66:18 (NRSV) *
6

Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 1 Corinthians 15:6 (NRSV)
28

Thus Ernst von Dobschtz, Ostern und Pfingsten: Eine Studie zu 1 Korinther 15 (Leipzig: Hinrichs, 1903); S. MacLean Gilmour, The Christophany to more than Five Hundred Brethren, JBL 80 (1961) 24852; idem, Easter and Pentecost, JBL 81 (1962) 6266. Against this position is C. Freeman Sleeper, Pentecost and Resurrection, JBL 84 (1965) 38999.
29

On the topic as a whole, see the following: Nikolaus Adler, Das erste christliche Pfingstfest: Sinn und Bedeutung des Pfingstberichtes Apg 2, 113 (NTAbh 18:1; Mnster: Aschendorff, 1938); Eduard Lohse, Die Bedeutung des Pfingstberichtes im Rahmen des lukanischen Geschichtswerkes, EvTh 13 (1953) 42236; idem, , TDNT 6 (1968) 4453, and the literature cited there; Georg Kretschmar, Himmelfahrt und Pfingsten, ZKG 66 (195455) 20953 with 4 pls.; Trocm, Livre des Actes, 2016; Menoud, The Lukan Version of Pentecost and History, Jesus Christ and the Faith, 18091; Walter Grundmann, Der Pfingstbericht der Apostelgeschichte in seinem theologischen Sinn, Studia Evangelica, Vol. II: Part I: The New Testament Scriptures (TU 87; Berlin: Akademie-Verlag, 1964) 58494; Otto Betz, The Eschatological Interpretation of the Sinai-Tradition in Qumran and in the NT, RQ 6 (1967) 89ff.

The Pentecost Sermon Acts 2:1436* *

14

But Peter, standing with the eleven, raised his voice and addressed them, Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say.
15

Indeed, these are not drunk, as you suppose, for it is only nine oclock in the morning. No, this is what was spoken through the prophet Joel:

16

17

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.
18

Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy.
19

And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist.
20

The sun shall be turned to darkness and the moon to blood, before the coming of the Lords great and glorious day.
21

Then everyone who calls on the name of the Lord shall be saved.

22

You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know
23

this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law.
24

But God raised him up, having freed him from death, because it was impossible for him to be held in its power.
25

For David says concerning him, I saw the Lord always before me, for he is at my right hand so that I will not be shaken;
26

therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. For you will not abandon my soul to Hades, or let your Holy One experience corruption.

27

28

You have made known to me the ways of life; you will make me full of gladness with your presence.

2
14 But Peter, standing with the eleven, lifted up his voice and addressed them, Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. 15/ For these men are not drunk, as you suppose, since it is only the third hour of the day; 16/ but this is what was spoken by the prophet Joel: 17/ And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; 18/ yea, and on my menservants and my maidservants in those days I will pour out my Spirit; and they shall prophesy. 19/ And I will show wonders in the heaven above and signs on the earth beneath, blood, and fire, and vapor of smoke; 20/ the sun shall be turned into darkness and the moon into blood, before the day of the Lord comes, the great and manifest day. 21/ And it shall be that whoever calls on the name of the Lord shall be saved. Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know 23/ this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24/ But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. 25/ For David says concerning him, I saw the Lord always before me, for he is at my right hand that I may not be shaken; 26/ therefore my heart was glad, and my tongue rejoiced; moreover my flesh will dwell in hope. 27/ For thou wilt not abandon my soul to [or: leave my soul in] Hades, nor let thy Holy One see corruption. 28/ Thou hast made known to me the ways of life; thou wilt make me full of gladness with thy presence. Brethren, I may say to you confidently of the patriarch David that he both died and was buried, and his tomb is with us to this day. 30/ Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne, 31/ he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to [or: left in] Hades, nor did his flesh see corruption. 32/ This Jesus God raised up, and of that we all are witnesses. 33/ Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear. 34/ For David did not ascend into the heavens; but he himself says. The Lord said to my Lord, Sit at my right hand, 35/ till I make thy enemies a stool for thy feet.

22

29

29

Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. (Only first 15 verses of range shown) Acts 2:1436 (NRSV)

36/ Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 14* in the phrase standing with the eleven has the sense of , with.1 The

request for attention has prototypes in the Old Testament (Gen 4:23*; Job 32:1011*; the prophets) and in the speech of the accused at a trial.2 15* The first topic is the connection with the situation (in the course of which Luke plays on a misunderstanding; cf. 3:12*; 14:15*). On the reason given here, compare Cicero
*
14

But Peter, standing with the eleven, raised his voice and addressed them, Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Acts 2:14 (NRSV)
1

BDF 221; cf. also 480.1.

*
23

Lamech said to his wives: Adah and Zillah, hear my voice; you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. Genesis 4:23 (NRSV) *
10

Therefore I say, Listen to me; let me also declare my opinion.

11

See, I waited for your words, I listened for your wise sayings, while you searched out what to say. Job 32:1011 (NRSV)
2

See the Acta Isidori in Griechische Papyri (2d ed.; ed. Hans Lietzmann; KlT 14; Bonn; Marcus & Weber, 1910) 21; for an example in parody, see Lucian Bis acc. 16. For the structure of Peters speeches, see the Introduction (pp. xliiixlv); on the relation of scene and speech, see Wilckens, Missionsreden, 5659. On the Western text of vs 14*, see Epp, Theological Tendency, 158. *
15

Indeed, these are not drunk, as you suppose, for it is only nine oclock in the morning. Acts 2:15 (NRSV)

*
12

When Peter saw it, he addressed the people, You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?

Philipp. 2.41.104: But how many days did you most disgracefully carouse in that villa! From the third hour there was drinking, gaming, vomiting (at quam multos dies in ea villa turpissime as perbacchatus. ab hora tertia bibebatur, ludebatur, vomebatur). 16* , this is, is an interpretation formula and says nothing about whether the phenomenon is still going on. For the understanding of the present as the time of fulfilled prophecy, compare 1QpHab. On the manner in which the quotation from Scripture is introduced, see CD 10.16. 17* The second topic is the introduction of the speech by means of a passage of Scripture, Joel 3:15* LXX. The proof in vs 21* depends on the LXX translation, thus the
Acts 3:12 (NRSV) *
15

Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them. Acts 14:15 (NRSV) Cicero Philippics *
16

No, this is what was spoken through the prophet Joel: Acts 2:16 (NRSV)

1QpHab Pesher on Habbakuk from Qumran Cave 1 CD Cairo (Genizah text of the) Damascus Document *
17

In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17 (NRSV) *
28

Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions.
29

Even on the male and female slaves, in those days, I will pour out my spirit. I will show portents in the heavens and on the earth, blood and fire and columns of smoke.

30

speech was composed in Greek from the beginning. Furthermore, it never existed without the quotations.3 The quotation has been transmitted in two recensions, B and D.4 At the beginning of the quotation, B and as have (with the LXX) , after these things, instead of , in the last days. Haenchen and Traugott Holtz believe that the former (B sa) is original because it accords better with Lukes eschatology (that is, there is no expectation of an immediate end of history). But the formula has become a stereotyped expression (cf. 1 Tim 4:1*; 2 Tim 3:1*) and no
31

The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the Lord comes.
32

Then everyone who calls on the name of the Lord shall be saved; for in Mount Zion and in Jerusalem there shall be those who escape, as the Lord has said, and among the survivors shall be those whom the Lord calls. Joel 2:2832 (NRSV) LXX Septuagint *
21

Then everyone who calls on the name of the Lord shall be saved. Acts 2:21 (NRSV)

A. W. Argyle, The Theory of an Aramaic Source in Acts 2:1440*, JTS 4 n.s. (1953) 21314.

On the use of Scripture by Luke, see Jacques Dupont, Apologetic Use of the Old Testament in the Speeches of Acts, The Salvation of the Gentiles: Studies in the Acts of the Apostles (New York: Paulist, 1979) 12959; Gerhardsson, Memory and Manuscript, 22534; Barnabas Lindars, New Testament Apologetic: The Doctrinal Significance of the Old Testament Quotations (Philadelphia: Westminster, 1961) 3659; Rese, Alttestamentliche Motive, 45110. On the text of vss 1721*, see Kilpatrick, Eclectic Study, 6566; A. F. J. Klijn, In Search of the Original Text of Acts, Studies in Luke-Acts, 10310; in a wider connection (Luke and the LXX), see Haenchen, Schriftzitate, 161 62, reprinted in his Gott und Mensch, 16566 (in dialogue with Lucian Cerfaux, Citations scripturaires et tradition textuelle dans le Livre des Actes, Aux sources de la tradition, 47, 5051, reprinted in Recueil Cerfaux 2.93103); see Holtz (Zitate, 514) on the relation of the Lukan form of the text to the LXX text of Codex Alexandrinus. *
1

Now the Spirit expressly says that in later times some will renounce the faith by paying attention to deceitful spirits and teachings of demons, 1 Timothy 4:1 (NRSV) *

longer expresses an expectation of an immediate end.5 By changing , all flesh, to the plural, D appears to be stressing universalism (cf. also vs 47* and the change of the possessive pronoun in the Western text! Whereas LXX and B read, And your [] sons and your [] daughters [i.e., of the Jews] shall prophesy, D has their [] sons and their [] daughters [i.e., of all fleshes or Gentiles]). Here one can see that Luke identifies glossolalia and prophecy (in contrast to Paul in 1 Corinthians 14).6 18* Joel speaks of the menservants and maidservants of the Jews (as an additional group). These become religious designations when (my menservants and maidservants) is inserted. The Western text abbreviates here by omitting in those days as well as and they shall prophesy. 19* Here again, the Western text abbreviates by omitting blood, and fire, and vapor of smoke. In so doing, Lukes intended meaning has been blurred. He means to say that the transition from the present (that is, the time of the church) to the apocalyptic future is

You must understand this, that in the last days distressing times will come. 2 Timothy 3:1 (NRSV)

For the originality of this reading, see Franz Mussner, In den letzten Tagen (Apg 2, 17a), BZ n.s. 5 (1961) 26365 (who, however, applies the formula to the time of the promise, since the Spirit had not yet been poured out. Of the promise, the outpouring of the Spirit and the cosmic signs are already fulfilled, according to him; only the Parousia has not yet arrived). *
47

praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:47 (NRSV)
6

See the excursus immediately preceding.

*
18

Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy. Acts 2:18 (NRSV) *
19

And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. Acts 2:19 (NRSV)

taking place right here. This corresponds with the picture in Luke 21. The combination of , signs, and , wonders, is found since Polybius.7 20* , manifest, is a mistranslation of the LXX; it has derived , terrible, from , to see. Luke 17:24* shows what the author has in mind. 21* Who call on the name of the Lord was used as a technical expression as early as Paul (Rom 10:13*, cf. vs 14*; 1 Cor 1:2*; Acts 9:14*, 21*; 22:16*). The interpretation of
7

Karl Heinrich Rengstorf, , TDNT 7 (1971) 2067, 23943.

*
20

The sun shall be turned to darkness and the moon to blood, before the coming of the Lords great and glorious day. Acts 2:20 (NRSV) *
24

For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. Luke 17:24 (NRSV) *
13

For, Everyone who calls on the name of the Lord shall be saved. Romans 10:13 (NRSV)

*
2

To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours: 1 Corinthians 1:2 (NRSV) *
14

and here he has authority from the chief priests to bind all who invoke your name. Acts 9:14 (NRSV)

*
21

All who heard him were amazed and said, Is not this the man who made havoc in Jerusalem among those who invoked this name? And has he not come here for the purpose of bringing them bound before the chief priests?

, Lord, as Jesus is possible only on the basis of the LXX, not the MT. The continuation of the passage from Joel is found in vs 39*. 22* The repetition of these words of address, Men of Israel, indicates to the reader that now Peters own words begin.8 The third topic is introduced here: the christological kerygma (nameworksdeathresurrection). The derivation of , Nazarene, is disputed.9 , man (cf. Luke 24:19*; Acts 17:31*), is not meant in the sense of an

Acts 9:21 (NRSV) *

16

And now why do you delay? Get up, be baptized, and have your sins washed away, calling on his name. Acts 22:16 (NRSV) MT Masoretic Text (Hebrew) *
39

For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him. Acts 2:39 (NRSV) *
22

You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know Acts 2:22 (NRSV)
8

Haenchen, p. 179.

Hans Heinrich Schaeder, , , TDNT 4 (1967) 87479; Bertil Grtner, Die rtselhaften Termini Nazorer und Iskariot (Horae Soederblomianae 4; Uppsala; Gleerup, 1957); Kurt Rudolph, Die Mander (2 vols.; Gttingen: Vandenhoeck & Ruprecht, 196061) 1.11518. *
19

He asked them, What things? They replied, The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, Luke 24:19 (NRSV) *

Ebionite Christology.10 The proof from miracles is constitutive for Lukan Christology (Luke 4:1619*; Acts 10:3738*). The subordination of Jesus is stressed in that the miracles are characterized as acts of God through Jesus.11 23* The notion of the divine plan is also typically Lukan (Luke 22:22*, etc.).12 The death of Jesus is not interpreted as a positive saving act.13 That with this death the plan of
31

because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead. Acts 17:31 (NRSV)
10

See the commentary on vs 36.

*
16

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read,
17

and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:
18

The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free,
19

to proclaim the year of the Lords favor. Luke 4:1619 (NRSV)

*
37

That message spread throughout Judea, beginning in Galilee after the baptism that John announced:
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. Acts 10:3738 (NRSV)
11

Conzelmann, Theology, 17384.

*
23

this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. Acts 2:23 (NRSV)

salvation was fulfilled does not mean that the guilt of the Jews is diminished.14 For , delivered up, see Polybius 26.2.13 and Josephus Ant. 6.316. , by the hands of lawless men, is explained by 4:2628* and Lukes passion narrative. 24* Note the kerygmatic style using the relative pronoun, literally, whom God raised up (cf. 3:15*; 4:10*; 5:30*; 10:3839*; 13:31*). As with the miracles, in the case of the
*
22

For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed! Luke 22:22 (NRSV)
12

Ibid., 15154. Beginnings 5.366.

13

14

On the later development of this topic, see Carl Schneider, Geistesgeschichte des antiken Christentums (2 vols.; Munich: Beck, 1954) 1.588. Josephus Jewish Antiquities *
26

The kings of the earth took their stand, and the rulers have gathered together against the Lord and against his Messiah.
27

For in this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed,
28

to do whatever your hand and your plan had predestined to take place. Acts 4:2628 (NRSV)

*
24

But God raised him up, having freed him from death, because it was impossible for him to be held in its power. Acts 2:24 (NRSV) *
15

and you killed the Author of life, whom God raised from the dead. To this we are witnesses. Acts 3:15 (NRSV)

resurrection God is the one who acts.15 , pangs (Pss 18 [17]:56*; 116 [114]:3*; 2 Sam 22:6*), is an incorrect translation of ;the LXX derives its translations from
10

let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. Acts 4:10 (NRSV) *
30

The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. Acts 5:30 (NRSV)

*
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him.
39

We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; Acts 10:3839 (NRSV) *
31

and for many days he appeared to those who came up with him from Galilee to Jerusalem, and they are now his witnesses to the people. Acts 13:31 (NRSV)
15

Herbert Braun, Zur Terminologie der Acta von der Auferstehung Jesu, ThLZ 77 (1952) cols. 53336, reprinted in his Gesammelte Studien zum Neuen Testament und seiner Umwelt (2d ed.; Tbingen: Mohr [Siebeck], 1967) 17377. *
4

The cords of death encompassed me; the torrents of perdition assailed me; the cords of Sheol entangled me; the snares of death confronted me. Psalm 18:45 (NRSV)

*
3

The snares of death encompassed me; the pangs of Sheol laid hold on me; I suffered distress and anguish.

 , birth-pangs, instead of from , cord. On , to loose, see Job 39:2* LXX

and Polycarp Phil. 1.2. One should not import into this expression the concept death throes. 2528* The fourth topic is scriptural proof from Ps 16 (15):811*. Again only the Greek text fits the argument, particularly with its translation of by , in
Psalm 116:3 (NRSV) *
6

the cords of Sheol entangled me, the snares of death confronted me. 2 Samuel 22:6 (NRSV)

*
2

Can you number the months that they fulfill, and do you know the time when they give birth, Job 39:2 (NRSV)

Polycarp Letter to the Philippians *

25

For David says concerning him, I saw the Lord always before me, for he is at my right hand so that I will not be shaken;
26

therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. For you will not abandon my soul to Hades, or let your Holy One experience corruption.

27

28

You have made known to me the ways of life; you will make me full of gladness with your presence. Acts 2:2528 (NRSV) *
8

I keep the Lord always before me; because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my soul rejoices; my body also rests secure. For you do not give me up to Sheol, or let your faithful one see the Pit.

10

11

You show me the path of life. In your presence there is fullness of joy; in your right hand are pleasures forevermore. Psalm 16:811 (NRSV)

hope.16 , the Lord, is misunderstood by D and syp as referring to Jesus. by itself means abandon to Hades (cf. Pss. Sol. 2.7). But Luke means leave in Hades, that is, in death. The text cannot be understood as referring to a journey to Hades. Luke is unfamiliar with such a notion and we should not infer a pre-Lukan meaning.17 29* The meaning of the quotation must be determined more exactly because David appears to be speaking of himself. By speaking of David as , patriarch, Peter identifies himself with his hearers. Davids grave18 serves as proof that David has decomposed, thus the quotation cannot refer to him. 30* The positive proof follows, with the help of Ps 132 (131):11*.19

16

Against Jan Willem Doeve, Jewish Hermeneutics in the Synoptic Gospels and Acts (Assen: Van Gorcum, 1953) 16876. Pss. Sol. Psalms of Solomon
17

Emil Freistedt (Altchristliche Totengedchtnistage und ihre Beziehung zum Jenseitsglauben und Totenkultus der Antike [Liturgiegeschichtliche Quellen und Forschungen 24; Mnster: Aschendorff, 1928] 63) sees in the background the Jewish conception that decomposition sets in after three days; Christ is resurrected earlier. See also Dupont, Messianic Interpretation of the Psalms in the Acts of the Apostles, Salvation, 10328, esp. 10611. *
29

Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. Acts 2:29 (NRSV)
18

Josephus Bell. 1.61; cf. Ant. 13.249; 7.39294. Joachim Jeremias, Heiligengrber in Jesu Umwelt (Mt. 23:29*; Lk. 11:47*): Eine Untersuchung zur Volksreligion der Zeit Jesu (Gttingen: Vandenhoeck & Ruprecht, 1958) 5660, 129. *
30

Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. Acts 2:30 (NRSV) *
11

The Lord swore to David a sure oath from which he will not turn back: One of the sons of your body I will set on your throne. Psalm 132:11 (NRSV)

 32* can be understood as masculine, of whom (1:8*), or as neuter, of that (5:32*). 33* Despite Ps 118 (117):16* and Odes Sol. 25.9, should be understood as local (to the right hand) rather than instrumental (cf. vss 3036*; 5:31*; Odes Sol.
19

Eduard Schweizer, The Concept of the Davidic Son of God in Acts and Its Old Testament Background, Studies in Luke-Acts, 18693. *
32

This Jesus God raised up, and of that all of us are witnesses. Acts 2:32 (NRSV)

*
8

But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth. Acts 1:8 (NRSV) *
32

And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him. Acts 5:32 (NRSV) *
33

Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear. Acts 2:33 (NRSV) *
16

the right hand of the Lord is exalted; the right hand of the Lord does valiantly. Psalm 118:16 (NRSV)

Odes Sol. Odes of Solomon *

30

Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne.
31

Foreseeing this, David spoke of the resurrection of the Messiah, saying, He was not abandoned to Hades, nor did his flesh experience corruption.

8.21).20 Although Luke distinguishes the ascension from the resurrection in his narrative, in the kerygma here the resurrection appears to be identical with the exaltation. But this impression is merely the result of an attempt to give a concise summary along with the use of traditional expressions.21 The subordination of Christ is once again clearly indicated (cf. 5:31*). The present tenses (, you see; , you hear) should not be pressed to mean that (according to Luke) the rest of the Christians are still in a state of ecstacy. 34a* Here reference is made to a Jewish motif (on not ascending, see Bar 3:29*; 4 Ezra 4.8*) which is used by Christians for apologetic purposes (Rom 10:67*). The scriptural
32

This Jesus God raised up, and of that all of us are witnesses.

33

Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear.
34

For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand,
35

until I make your enemies your footstool.

36

Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified. Acts 2:3036 (NRSV) *
31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. Acts 5:31 (NRSV)
20

Against G. Voss, Die Christologie der lukanischen Schriften in Grundzgen (Studia Neotestamentica 2; Paris/Brugges: Descle de Brouwer, 1965) 133.
21

Wilckens, Missionsreden, 15051; see Eph 1:20* and Col 3:1*.

*
34

For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand, Acts 2:34 (NRSV) *
29

Who has gone up into heaven, and taken her, and brought her down from the clouds? Baruch 3:29 (NRSV)

proof from Ps 110 (109):1*22 again makes sense only according to the LXX translation only on this basis is the distinction possible between , Lord = God, and , my Lord = Christ. 36* This has an adoptionist ring, as if Jesus were made , Lord, and , Christ, only through his resurrection. For Luke Jesus was certainly Messiah during his lifetime (10:38*; Luke 4:18*), and he makes no essential distinction between and
*
8

perhaps you would have said to me, I never went down into the deep, nor as yet into Hades, neither did I ever ascend into heaven. 2 Esdras 4:8 (NRSV) *
6

But the righteousness that comes from faith says, Do not say in your heart, Who will ascend into heaven? (that is, to bring Christ down)
7

or Who will descend into the abyss? (that is, to bring Christ up from the dead). Romans 10:67 (NRSV)

*
1

Of David. A Psalm. The Lord says to my lord, Sit at my right hand until I make your enemies your footstool. Psalm 110:1 (NRSV)
22

Cf. Mark 12:3537* pars.; 14:62* par.; 1 Cor 15:25*; Heb 1:13*; Justin Apol. 1.45.12; Asc. Is. 11.32. *
36

Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified. Acts 2:36 (NRSV) *
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. Acts 10:38 (NRSV) *

.23 Is a pre-Lukan statement of an adoptionist type reproduced here? Hardly; the formulation may come from Luke himself. Luke derives the combination of the two titles from the scriptural proof, the results of which he summarizes here; he obtains the Messiah title (vs 31*) from Psalm 16 and the title from Psalm 110.24 Luke is not reflecting on the time of installation at all but simply sets forth Gods action in opposition to the behavior of the Jews.25
The Effects of the Speech Acts 2:3741*

18

The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, Luke 4:18 (NRSV)
23

Conzelmann, Theology, 17084.

*
31

Foreseeing this, David spoke of the resurrection of the Messiah, saying, He was not abandoned to Hades, nor did his flesh experience corruption. Acts 2:31 (NRSV)
24

Rese, Alttestamentliche Motive, 6566.

25

Wilckens, Missionsreden, 17075. Also against an adoptionist interpretation is Erik Sjberg, Der verborgene Menschensohn in den Evangelien (Skrifter utgivna av Kungl. Humanistiska Vetenskapssamfundet 1 Lund 53; Lund: Gleerup, 1955) 3637. Basic to his position is a belief in the hiddenness of the messiahship of Jesus during his earthly life. This is untenable in view of the Lukan character of the passage. *
37

Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, Brothers, what should we do?
38

Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit.
39

For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.
40

And he testified with many other arguments and exhorted them, saying, Save yourselves from this corrupt generation.

2
37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, Brethren, what shall we do? 38/ And Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. 39/ For the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to him. 40/ And he testified with many other words and exhorted them, saying, Save yourselves from this crooked generation. 41/ So those who received his word were baptized, and there were added that day about three thousand souls. 37* The interruption represented by this verse is a literary device (cf. 10:44*).

, what shall we do, is catechetical style (cf. Mark 10:17*). With little success D has attempted to describe the scene in a more realistic manner; it reads, , , ; , Then all those who were present and heard this were cut to the heart, and some of them said to

41

So those who welcomed his message were baptized, and that day about three thousand persons were added. Acts 2:3741 (NRSV) *
37

Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, Brothers, what should we do? Acts 2:37 (NRSV) *
44

While Peter was still speaking, the Holy Spirit fell upon all who heard the word. Acts 10:44 (NRSV)

*
17

As he was setting out on a journey, a man ran up and knelt before him, and asked him, Good Teacher, what must I do to inherit eternal life? Mark 10:17 (NRSV)

Peter and to the apostles, Brethren, what then shall we do? Show us. For , they were cut, see Ps 109 (108):16*. 38* Peter concludes with the announcement of the meaning of the Christ-event for salvation, with the condition: , repentance.1 has the same meaning as (so B D): in the name (10:48*).2 The choice of the preposition here () is coherent with the , name by which you are called, of Jas 2:7*, where the sense is to pronounce someones name over someone else. A baptismal formula of a single sentence is presupposed. Baptism and receiving the Spirit belong together.3

*
16

For he did not remember to show kindness, but pursued the poor and needy and the brokenhearted to their death. Psalm 109:16 (NRSV) *
38

Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. Acts 2:38 (NRSV)
1

Hans Conzelmann, Die Mitte der Zeit (4th ed.; BHT 17; Tbingen: Mohr [Siebeck], 1962) 213 n. 1; Rudolf Schnackenburg, Typen der MetanoiaPredigt im Neuen Testament, MThZ 1:4 (1950) 1 13; Otto Glombitza, Der Schluss der Petrusrede Acta 2:3640: Ein Beitrag zum Problem der Predigten in Acta, ZNW 52 (1961) 11516. *
48

So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days. Acts 10:48 (NRSV)
2

For another opinion, see Gerhard Delling, Die Zueignung des Heils in der Taufe: Eine Untersuchung zum neutestamentlichen taufen auf den Namen (Berlin: Evangelische Verlagsanstalt, 1961) 9192. *
7

Is it not they who blaspheme the excellent name that was invoked over you? James 2:7 (NRSV)

See the commentary on 8:16.

 39* This verse indicates that the accent is on the promise. , and to your children, should not be taken literally,4 but looks toward future generations. should be taken as referring to distance, to (all that are) far off (22:21*; Sir 24:32*; cf. Isa 57:19*). Luke is once again referring back to Joel 3:4* LXX. 40* The reference to the many words is a Lukan device.5 41* Is , so those, used here to continue the narrative without a corresponding ?6 means person here as in the LXX and the papyri. Of course the number cannot be historically verified (not even if it is reduced to a fraction).
4

Nor should it be used to estimate the age of infant baptism; for discussion, see Kurt Aland, Did the Early Church Baptize Infants? (trans. G. R. Beasley-Murray, with new material by the author; Library of History and Doctrine; London: SCM, 1963) 8486. *
21

Then he said to me, Go, for I will send you far away to the Gentiles. Acts 22:21 (NRSV)

*
32

I will again make instruction shine forth like the dawn, and I will make it clear from far away. Sirach 24:32 (NRSV)

*
19

Peace, peace, to the far and the near, says the Lord; and I will heal them. Isaiah 57:19 (NRSV)

*
31

The sun shall be turned to darkness, and the moon to blood, before the great and terrible day of the Lord comes. Joel 2:31 (NRSV) *
40

And he testified with many other arguments and exhorted them, saying, Save yourselves from this corrupt generation. Acts 2:40 (NRSV)
5

Dibelius, Studies, 178.

Summary: The Unity of the Earliest Community Acts 2:4247*

2
42 43 And they devoted themselves to the apostles teaching and fellowship, to the breaking of bread and the prayers. And fear came upon every soul; and many wonders and signs were done through the apostles. 44/ And all who believed were together and had all things in common; 45/ and they sold their possessions and goods and distributed them to all, as any had need; 46/ And day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts, 47/ praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. 42* The summary interrupts the progress of the account and gives the reader some

information about the nature of the earliest church.1 The mention of the apostles
41

So those who welcomed his message were baptized, and that day about three thousand persons were added. Acts 2:41 (NRSV)
6

BDF 251.

*
42

They devoted themselves to the apostles teaching and fellowship, to the breaking of bread and the prayers.
43

Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.

44

45

46

Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts,
47

praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:4247 (NRSV) *
42

They devoted themselves to the apostles teaching and fellowship, to the breaking of bread and the prayers. Acts 2:42 (NRSV)

teaching puts the stress on the content (the tradition which Luke himself hands on in his books), not on the formal aspect (the mode of handing on the tradition). , fellowship, is explained by 4:32*. For the meals, compare 2:46*.2
Excursus: The Breaking of Bread

When Luke speaks of the breaking of bread he does not mean only the rite at the beginning of the meal, but rather the meal itself (cf. 20:7*).3 Do we have evidence here for a second type of Lords Supper which is pre-Pauline (Lietzmann)? In considering this question it should be noted that Luke is thinking of the ordinary daily meal here, but he does not make a distinction between it and the Eucharist. The unity of the two is part of the ideal picture of the earliest church.

It has been suggested that the four concepts here (teaching, fellowship, breaking of bread, and prayers) describe the liturgical course of a worship service.4 But the character of the summary, the concepts themselves, and their sequence all argue against this interpretation.5
1

On vs 41*, cf. 4:4*; 5:14*; 11:24*; on vs 42*, cf. 1:14*; on vs 43*, cf. 5:5*, 11*, 12a*; on vss 44 45*, cf. 4:32*, 3435*; on vs 46*, cf. 1:14*; 5:12b*; on vs 47*, cf. 5:1314*. See the Introduction (p. xliii); Haenchen, p. 195. *
32

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. Acts 4:32 (NRSV) *
46

Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, Acts 2:46 (NRSV)
2

Franz Mussner, Die UNA SANCTA nach Apg 2, 42, Praesentia salutis, 21222.

*
7

So they answered that they did not know where it came from. Luke 20:7 (NRSV)

Which is different from Judaism; see Joachim Jeremias, The Eucharistic Words of Jesus (trans. Norman Perrin from the German 3d ed. with the authors revisions; New York: Scribners, 1966) 11821.
4

Ibid.

Similarly Heinrich Zimmermann, Die Sammelberichte der Apostelgeschichte, BZ n.s. 5 (1961) 7182.

 43* Compare 3:10* and 5:5*, 11* with this verse. On the topic of fear in the presence of the holy congregation, see 1QH 4.26. 44* The , fellowship, is depicted as the sharing of property. A proverbial Greek expression says: , the belongings of friends are held in common.6 45* The distinction between real estate and goods is not stressed. D has again attempted to tell the story in a more realistic manner; instead of they sold their possessions and goods, it reads as many as had possessions or goods sold them.
*
43

Awe came upon everyone, because many wonders and signs were being done by the apostles. Acts 2:43 (NRSV)

*
10

and they recognized him as the one who used to sit and ask for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. Acts 3:10 (NRSV) *
5

Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it. Acts 5:5 (NRSV) *
11

And great fear seized the whole church and all who heard of these things. Acts 5:11 (NRSV)

1QH Hodayot (Thanksgiving Hymns) from Qumran Cave 1 *

44

All who believed were together and had all things in common; Acts 2:44 (NRSV)

Plato Rep. 4.424a; 5.449c; Aristotle Eth. Nic. 8.9, 1159b 31; Philo Abr. 235; Cicero Off. 1.16.51; Ps.-Clem. Recog. 10.5; strongly modified, Barn. 19.8. *
45

they would sell their possessions and goods and distribute the proceeds to all, as any had need.

Excursus: The Sharing of Property

This picture of sharing property is idealized. The material was furnished by: (1) information handed on by tradition, such as 4:3637* or 5:111*; (2) knowledge about communistic groups, whether Acts 2:45 (NRSV) *
36

There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means son of encouragement).
37

He sold a field that belonged to him, then brought the money, and laid it at the apostles feet. Acts 4:3637 (NRSV)

*
1

But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property;

with his wifes knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles feet.
3

Ananias, Peter asked, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land?
4

While it remained unsold, did it not remain your own? And after it was sold, were not the proceeds at your disposal? How is it that you have contrived this deed in your heart? You did not lie to us but to God!
5

Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it.
6

The young men came and wrapped up his body, then carried him out and buried him. After an interval of about three hours his wife came in, not knowing what had happened.

Peter said to her, Tell me whether you and your husband sold the land for such and such a price. And she said, Yes, that was the price.
9

Then Peter said to her, How is it that you have agreed together to put the Spirit of the Lord to the test? Look, the feet of those who have buried your husband are at the door, and they will carry you out.
10

Immediately she fell down at his feet and died. When the young men came in they found her dead, so they carried her out and buried her beside her husband.
11

And great fear seized the whole church and all who heard of these things.

real (Essenes and the Qumran community: Josephus Bell. 2.12223; Ant. 18.1822; Philo Prob. 75 87; 1QS 1.1112 and 6.23)7 or ideal (for example the original community of Pythagoreans).8 Idealized communal portraits are associated with utopian dreams or accounts of primeval times.9 In Pergr. mort. 13 Lucian reports of the Christians: Therefore they despise all things indiscriminately and consider them common property ( ). Some of the characteristic ancient catchwords are missing in Luke: , equality, and the designation of the community as , friends. Despite the existence of communistic groups in the vicinity of Jerusalem, Lukes portrayal should not be taken as historical (some sort of organized means of support would have been necessary, as in those groups). Thus we cannot speak of a failure of the experiment, nor can we draw conclusions for a primitive Christian communistic ideal. Furthermore, Luke does not present this way of life as a norm for the organization of the church in his own time. It is meant as an illustration of the uniqueness of the ideal earliest days of the movement.10

Acts 5:111 (NRSV) Josephus The Jewish War Philo Quod omnis probus liber sit 1QS Serek hayyahad (Rule of the Community, Manual of Discipline)
7

Braun, Qumran 1.7795, 13968. Josephus compares the Essenes to the Pythagoreans in Ant. 15.371.

See Platos view of primeval Athens: Critias. See further, for example, Porphyry Vita Pyth. 20: They held their property in common ( ); Iamblichus Vita Pyth. 30.168: For all things were common and the same to all, and no one possessed anything privately ( ); 30.167: Accordingly, the first, principle of righteousness is commonality and equality, and that everyone experience the nearest thing to one body and one soul, and call the same thing mine and anothers ( ); cf. Plato Rep. 5.462c. Pergr. mort. De morte Peregrini Lucian Lucian of Samosata
10

Beginnings 5.14051; Hans von Schubert, Der Kommunismus der Wiedertufer in Mnster und seine Quellen (SAH 1919:11; Heidelberg: Winter, 1919) 2740; Fredrich Hauck, , ., TDNT 3 (1965) 789809; cf. Friedrich Hauck and Wilhelm Kasch, , ., TDNT (1968) 318 32; Robert von Phlmann, Geschichte der sozialen Frage und des sozialismus in der antiken Welt (3d ed.; 2 vols.; Munich: Beck, 1925); Sherman E. Johnson, The Dead Sea Manual of Discipline and the Jerusalem Church of Acts, The Scrolls and the New Testament (ed. Krister Stendahl; New York: Harper, 1957) 12942; Jacques Dupont, Community of Goods in the Early Church, The Salvation

 46* The attendance at the temple represents the Christians claim to the temple (see Luke 19:4548* along with Luke 2:49*),11 and thereby their claim to be the true Israel. With , to partake of food, compare Ps.-Clem. Hom. 1.22.3 and Recog. 1.19.3.12 Is the unusual expression , with generous heart (rather than , with a sincere heart), used because it sounds more sonorous? 47* The favor mentioned here balances the fear motif of vs 43*. D has a universalistic emphasis, reading all the world for all the people ( ) / ( );13 it no longer understands the biblical expression, , to their number ( together, especially in the Psalms; 1QS 10.17). The summary does not appear to be

of the Gentiles: Essays on the Acts of the Apostles (New York/Ramsey; NJ/Toronto: Paulist, 1979) 85102. *
45

Then he entered the temple and began to drive out those who were selling things there;

46

and he said, It is written, My house shall be a house of prayer; but you have made it a den of robbers.
47

Every day he was teaching in the temple. The chief priests, the scribes, and the leaders of the people kept looking for a way to kill him;
48

but they did not find anything they could do, for all the people were spellbound by what they heard. Luke 19:4548 (NRSV) *
49

He said to them, Why were you searching for me? Did you not know that I must be in my Fathers house? Luke 2:49 (NRSV)
11

Conzelmann, Theology, 7578.

Ps.-Clem. Homilies Recog. Recognitions

12

Georg Strecker, Das Judenchristentum in den Pseudoklementinen (2d ed.; TU 70; Berlin: Akademie-Verlag, 1981) 210. On , gladness, see A. B. du Toit, Der Aspekt der Freude im urchristlichen Abendmahl (Winterthur: Keller, 1965) 10339.
13

See the comments on vss 1718*; cf. also vs 39; Epp, Theological Tendency, 7579.

constructed logically.14 This impression results from the repetition of the relationship between the Christian community and the broader public (vss 43*, 47*). But the repetition serves on the one hand to summarize the results of Pentecost day, and on the other to begin the story of the community in the world.
Peter Heals a Lame Man Acts 3:110*

3
1 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour. 2/ And a man lame from birth was being carried, whom they laid daily at that gate of the temple which is called Beautiful to ask alms of those who entered the temple. 3/ Seeing Peter and John about to go into the temple, he asked for alms. 4/ And Peter directed his gaze at him, with John, and said, Look at us. 5/ And he fixed his attention upon them, expecting to receive something from them. 6/ But Peter said, I have no silver and gold, but I give you what I have; in the name of Jesus Christ of Nazareth, walk. 7/ And he took him by the right hand and raised him up; and
14

See the Introduction, pp. xliii.

*
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon.
2

And a man lame from birth was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate so that he could ask for alms from those entering the temple.
3

When he saw Peter and John about to go into the temple, he asked them for alms. Peter looked intently at him, as did John, and said, Look at us. And he fixed his attention on them, expecting to receive something from them.

But Peter said, I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.
7

And he took him by the right hand and raised him up; and immediately his feet and ankles were made strong.
8

Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God.
9

All the people saw him walking and praising God,

10

and they recognized him as the one who used to sit and ask for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. Acts 3:110 (NRSV)

immediately his feet and ankles were made strong. 8/ And leaping up he stood and walked and entered the temple with them, walking and leaping and praising God. 9/ And all the people saw him walking and praising God, 10/ and recognized him as the one who sat for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.

The miracle stories of Acts no longer exhibit the strict structure of those found in the Synoptics. Nevertheless, the typical stylistic characteristics can still be recognized: the scene, exposition, the healing (word and gesture), result and demonstration, effect on the observers.1 The healing story was originally independent: there is no connective at the beginning. The Lukan additions indicate that Luke had the story already in written form. The healing now appears as an effect of the pouring out of the Spirit. 1* Originally it appears that only Peter was named.2 , to go up, is the customary expression for going up to the temple, even if it is not uphill.3 The imperfect is used as the tense for a narrative.4 , the temple, means the whole temple area. One of the usual times for prayer was the hour of the evening sacrifice.5 23* These verses offer the exposition.6

Dibelius, Studies, 1415.

*
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon. Acts 3:1 (NRSV)
2

See the commentary on vs 4.

Cf. also , Pap. Oxy. 1089 col. 2, line 27; the text may be found in Herbert Musurillo, The Acts of the Pagan Martyrs: Acta Alexandrinorum (Oxford: Clarendon, 1954) 4, and idem, Acta Alexandrinorum: De mortibus Alexandriae nobilium fragmenta papyracea graeca (Leipzig: Teubner, 1961) 3.
4

Radermacher, Grammatik, 153. Dan 9:21*; Jdt 9:1*; Josephus Ant. 14.65; Str-B 2.696702.

*
2

And a man lame from birth was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate so that he could ask for alms from those entering the temple.
3

When he saw Peter and John about to go into the temple, he asked them for alms. Acts 3:23 (NRSV)

Excursus: The Beautiful Gate

The designation Beautiful Gate is not found in Jewish descriptions of the temple, either in Josephus or in the Mishnah.8 Unfortunately both descriptions are inexact and unclear. The later Christian identification with the Susa Gate (on the east side) is impossible. Josephus mentions a Corinthian (or bronze) gate, which is clearly the same as the Nicanor Gate of Jewish tradition following the Mishnah. Whether this was at the east entrance to the womens court9 or to the mens court10 is debated. The uncertainty is due partly to the fact that the Mishnah knows of only one gate on the east.11 The sources, however, argue for the second possibility (Stauffer). The matter is made all the more difficult by the fact that Luke himself has no personal knowledge of the place. He does
6

On begging at the temple, see Hendrik Bolkestein, Wohlttigkeit und Armenpflege im vorchristlichen Altertum: Ein Beitrag zum Problem Moral und Gesellschaft (Utrecht: Oosthoek, 1939; reprinted New York: Arno, 1979) 413.
7

Literature: Beginnings 5.47986. Gottlob Schrenk, , TDNT 3 (1965) 236. L.-H. Vincent, Le Temple Hrodien daprs la Misnah, RB 61 (1954) 535, 398418. L.-H. Vincent and M.-A. Steve, Jrusalem de lAncient Testament: Recherches darchologie el dhistoire (2 vols.; Paris: Gabalda, 195456). Andr Parrot, The Temple of Jerusalem (Studies in Biblical Archaeology 5; London: SCM, 1957) 78 92. Ethelbert Stauffer, Das Tor des Nikanor, ZNW 44 (195253) 4466. Spencer Corbett, Some Observations on the Gateways to the Herodian Temple in Jerusalem, PEQ 84 (1952) 714 + 5 pls. Abraham Schalit, Knig Herodes: Der Mann und sein Werk (StJud 4; Berlin: de Gruyter, 1969) 372 97.
8

Josephus Bell. 2.411; 5.190206; Ant. 15.41020; Middot; Str-B 2.62025.

Andr Parrot, The Temple of Jerusalem (Studies in Biblical Archaeology 5; London: SCM, 1957) 8889.
10

L.-H. Vincent and M.-A. Steve, Jrusalem de lAncient Testament: Recherches darcologie et dhistoire (2 vols.; Paris: Gabalda, 195456) 2.43270, 52025, and pl. 52.
11

Ibid., pl. 55!

not distinguish between the various areas in the inner part of the temple and conceives of the Beautiful Gate as located in the outer enclosure. After passing through it one arrives at Solomons Portico. The Western text of vs 11* does not really have a better knowledge of the place.12 4* For , to look intently at, see 13:9* and 14:9*; D and h switch the verbs of

seeing and use (not in good style) in connection with the beggar. , with John, appears to be an addition. Haenchen believes that in this way Luke prepares for the appearance of two witnesses before the Sanhedrin (4:1920*).13 He sees vss 4
*
11

While he clung to Peter and John, all the people ran together to them in the portico called Solomons Portico, utterly astonished. Acts 3:11 (NRSV)
12

Against Jean Duplacy (A propos dune variante occidentale des Actes des Aptres *III, 12+, Revue des tudes augustiniennes 2 [1956] 23142), who considers it as original and trustworthy. See below on 3:11*. *
4

Peter looked intently at him, as did John, and said, Look at us. Acts 3:4 (NRSV)

*
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him Acts 13:9 (NRSV)

*
9

He listened to Paul as he was speaking. And Paul, looking at him intently and seeing that he had faith to be healed, Acts 14:9 (NRSV) *
19

But Peter and John answered them, Whether it is right in Gods sight to listen to you rather than to God, you must judge;
20

for we cannot keep from speaking about what we have seen and heard. Acts 4:1920 (NRSV)

13

Haenchen, p. 201.

5* and 6* together as redactional additions (by Luke). But if one excludes them, the source becomes too scanty. 6* Only 6a* is stylistically foreign and to be attributed to Luke. It points toward 4:32 37* (and at the same time prepares for the summary in 5:1216*). To point out that Peter

*
4

But many of those who heard the word believed; and they numbered about five thousand. The next day their rulers, elders, and scribes assembled in Jerusalem, Acts 4:45 (NRSV)

*
6

with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. Acts 4:6 (NRSV) *
6

But Peter said, I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk. Acts 3:6 (NRSV) *
32

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common.
33

With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.
34

There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold.
35

They laid it at the apostles feet, and it was distributed to each as any had need.

36

There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means son of encouragement).
37

He sold a field that belonged to him, then brought the money, and laid it at the apostles feet. Acts 4:3237 (NRSV)

must have had money for the poor (according to 4:35*) really misses the point. The name ( ) as the effective representation of Jesus is prominent in Acts. The speech in vss 1226* connects up with it, as does the account in chapters 4 and 5.
12

Now many signs and wonders were done among the people through the apostles. And they were all together in Solomons Portico.
13

None of the rest dared to join them, but the people held them in high esteem. Yet more than ever believers were added to the Lord, great numbers of both men and women,

14

15

so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peters shadow might fall on some of them as he came by.
16

A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured. Acts 5:1216 (NRSV) *
35

They laid it at the apostles feet, and it was distributed to each as any had need. Acts 4:35 (NRSV)

*
12

When Peter saw it, he addressed the people, You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.

15

16

And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you.
17

And now, friends, I know that you acted in ignorance, as did also your rulers.

18

In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer.
19

Repent therefore, and turn to God so that your sins may be wiped out,

 7* A result which occurs immediately is typical in Luke (Luke 4:39*; Acts 5:10*; 13:11*).14
20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus,
21

who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets.
22

Moses said, The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you.
23

And it will be that everyone who does not listen to that prophet will be utterly rooted out of the people.
24

And all the prophets, as many as have spoken, from Samuel and those after him, also predicted these days.
25

You are the descendants of the prophets and of the covenant that God gave to your ancestors, saying to Abraham, And in your descendants all the families of the earth shall be blessed.
26

When God raised up his servant, he sent him first to you, to bless you by turning each of you from your wicked ways. Acts 3:1226 (NRSV) *
7

And he took him by the right hand and raised him up; and immediately his feet and ankles were made strong. Acts 3:7 (NRSV) *
39

Then he stood over her and rebuked the fever, and it left her. Immediately she got up and began to serve them. Luke 4:39 (NRSV) *
10

Immediately she fell down at his feet and died. When the young men came in they found her dead, so they carried her out and buried her beside her husband. Acts 5:10 (NRSV) *

 8* The demonstration is reminiscent of Isa 35:6* LXX.15 Verse 8b* seems overloaded and prepares for the redactional vs 11*; thus vs 8b* itself is redactional. 910* The original narrative is brought to a close by reporting the effect upon the observers, which fits the style of the miracle story.16

11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand. Acts 13:11 (NRSV)
14

Betz, Lukian 157 n. 3.

*
8

Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God. Acts 3:8 (NRSV) *
6

then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert; Isaiah 35:6 (NRSV)
15

On demonstration in the healing of someone lame, see Mark 2:11*; Lucian Philops. 2; SIG 3 no. 1168.11012. *
8

A highway shall be there, and it shall be called the Holy Way; the unclean shall not travel on it,but it shall be for Gods people;no traveler, not even fools, shall go astray. Isaiah 35:8 (NRSV) *
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith. Acts 13:8 (NRSV) *
9

All the people saw him walking and praising God,

Peters Speech Acts 3:1126*

10

and they recognized him as the one who used to sit and ask for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. Acts 3:910 (NRSV)
16

Dibelius, Studies, 85.

*
11

While he clung to Peter and John, all the people ran together to them in the portico called Solomons Portico, utterly astonished.
12

When Peter saw it, he addressed the people, You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk?
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses.

15

16

And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you.
17

And now, friends, I know that you acted in ignorance, as did also your rulers.

18

In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer.
19

Repent therefore, and turn to God so that your sins may be wiped out,

20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus,
21

who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets.
22

Moses said, The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you.
23

And it will be that everyone who does not listen to that prophet will be utterly rooted out of the people.

3
11 While he clung to Peter and John, all the people ran together to them, in the portico called Solomons, astounded. 12/ And when Peter saw it he addressed the people, Men of Israel, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk? 13/ The God of Abraham and of Isaac and of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered up and denied in the presence of Pilate, when he had decided to release him. 14/ But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 15/ and killed the Author of life, whom God raised from the dead. To this we are witnesses. 16/ And his name, by faith in his name, has made this man strong whom you see and know; and the faith which is through Jesus has given the man this perfect health in the presence of you all. And now, brethren, I know that you acted in ignorance, as did also your rulers. 18/ But what God foretold by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. 19/ Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, 20/ and that he may send the Christ appointed for you, Jesus, 21/ whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old. 22/ Moses said, The Lord God will raise up for you a prophet from your brethren as he raised me up. You shall listen to him in whatever he tells you. 23/ And it shall be that every soul that does not listen to that prophet shall be destroyed from the people. 24/ And all the prophets who have spoken, from Samuel and those who came afterwards, also proclaimed these days. 25/ You are the sons of the prophets and of the covenant which God gave to your fathers, saying to Abraham, And in your posterity shall all the families of the earth be blessed. 26/ God, having raised up his servant, sent him to you first, to bless you in turning every one of you from your wickedness.

17

The usual structure of the speeches is varied as the proof from Scripture is pushed into the background. Luke supplements the Pentecost speech by setting forth the situation of Israel in detail. With this he provides a foil for chapters 4 and 5. The style is archaizing. 11* The connection here is artificial. The Western text attempts to hide the seam1 and in so doing indicates that it no longer understands the Lukan picture of the temple and is therefore secondary. With Luke it mistakenly locates Solomons Portico in the space within
24

And all the prophets, as many as have spoken, from Samuel and those after him, also predicted these days.
25

You are the descendants of the prophets and of the covenant that God gave to your ancestors, saying to Abraham, And in your descendants all the families of the earth shall be blessed.
26

When God raised up his servant, he sent him first to you, to bless you by turning each of you from your wicked ways. (Only first 15 verses of range shown) Acts 3:1126 (NRSV)
1

Dibelius, Studies, 85.

the Beautiful Gate (5:12* D;2 actually this portico was in the eastern outer wall, in the court of the Gentiles, Josephus Bell. 5.185; Ant. 20.221). , astounded,: , astonishment, and , fear, etc., are typical reactions to a miracle.3 12* Luke again uses the technique of a misunderstanding. In so doing he differentiates the miracle from a magical thaumaturgy.4 Note Ps.-Clem. Recog. 10.70: As you see me to be a man like to yourselves, do not suppose that you can recover your health from me, but through him who, coming down from heaven, has shown to those who believe in him a perfect medicine for body and soul (Similem vobis hominem me esse videntes nolite putare quod a me possitis recuperare salutem vestram, sed per eum, qui de caelo descendens ostendit credentibus sibi integram animi et corporis medicinam).5 , to make, with the genitive of the articular infinitive follows the pattern of the LXX.6

*
12

Now many signs and wonders were done among the people through the apostles. And they were all together in Solomons Portico. Acts 5:12 (NRSV)
2

Against Beginnings 4.32. Betz, Lukian 159. See the commentary on 14:15. Ante-Nicene Fathers 8.210. BDF 400.7.

 13* The introductory quotation of Scripture7 comes from Exod 3:6*, 15* (cf. Luke 20:37*; Acts 7:32*). It establishes the continuity between the church and Israel. Despite the reminiscence of Isa. 52:13*, the concept , servant, does not imply atonement through
*
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him. Acts 3:13 (NRSV)
7

See the commentary on 2:17.

*
6

He said further, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look at God. Exodus 3:6 (NRSV) *
15

God also said to Moses, Thus you shall say to the Israelites, The Lord, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you: This is my name forever, and this my title for all generations. Exodus 3:15 (NRSV) *
37

And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. Luke 20:37 (NRSV) *
32

I am the God of your ancestors, the God of Abraham, Isaac, and Jacob. Moses began to tremble and did not dare to look. Acts 7:32 (NRSV) *
13

See, my servant shall prosper; he shall be exalted and lifted up, and shall be very high. Isaiah 52:13 (NRSV)

suffering, but expresses Lukes exaltation Christology. It is an honorific title from a liturgical setting:8 Did. 9.23; 1 Clem. 59.24; (Barn. 6.1; 9.2); Mart. Pol. 14.1; 20.2.9 The kerygma is contained in vss 13b15* (note the relative clauses!). , to deliver up, and , to deny, are thematic words. The construction is broken up ( without a correlative!) to stress the guilt of the Jews in a direct confrontation. The emphasis here corresponds to that of Lukes passion account. 14* This verse alludes to the Barabbas episode (Luke 23:1823*). For , righteous, compare 7:52*; for , holy, compare 4:2730*. Luke has given these
8

See the commentary on 4:2627*; Josef Gewiess, Die urapostolische Heilsverkndigung nach der Apostelgeschichte (Breslau: Mller & Seiffert, 1939) 46. Did. Didache 1 Clem. 1 Clement Barn. Epistle of Barnabas Mart. Pol. Martyrdom of Polycarp
9

Wilckens, Missionsreden, 12731, 16370; M. Duchaine, Pais theou in the Acts of the Apostles (Diss., Louvain, 1963). *
13

The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him.
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, whom God raised from the dead. To this we are witnesses. Acts 3:1315 (NRSV)

15

*
14

But you rejected the Holy and Righteous One and asked to have a murderer given to you, Acts 3:14 (NRSV)

*
18

Then they all shouted out together, Away with this fellow! Release Barabbas for us!

19

(This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.)
20

Pilate, wanting to release Jesus, addressed them again;

messianic terms a moral sense. For the stress on the innocence of Jesus, compare Luke 23:47*.10 15* Compare this verse with 2:32*. , author (cf. 5:31*), is paraphrased in 26:23*: , first to rise from the dead. Jesus resurrection is not
21

but they kept shouting, Crucify, crucify him!

22

A third time he said to them, Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.
23

But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. Luke 23:1823 (NRSV) *
52

Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers. Acts 7:52 (NRSV) *
27

For in this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed,
28

to do whatever your hand and your plan had predestined to take place.

29

And now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
30

while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus. Acts 4:2730 (NRSV) *
47

When the centurion saw what had taken place, he praised God and said, Certainly this man was innocent. Luke 23:47 (NRSV)
10

Differently Albert Descamps, Les justes a la justice dans les vangiles et le christianisme primitif hormis la doctrine proprement paulinienne (Universitas Catholica Lovaniensis 2:43; Louvain: Publications Universitaires de Louvain, 1950) 5984.

causally connected with ours.11 God is again expressly identified as the actor (cf. 4:10*; 5:30*; 10:40*; 13:30*, 37*). 16* The style is awkward. H. W. Moule considers the possibility that Luke left two unrevised copies of the same passage, both of which were eventually copied (perhaps true in other passages as well).12 Two parallel clauses state that faith and healing have come about through the name of Jesus, and that this name is the object of faith. , faith: here the faith of the sick man is meant (cf. 14:9*); we have here a missionary appeal. On the phrase , the faith which is through him, compare Ignatius Phld. 8.2.

*
23

that the Messiah must suffer, and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles. Acts 26:23 (NRSV)
11

See the commentary on 17:31.

*
40

but God raised him on the third day and allowed him to appear, Acts 10:40 (NRSV)

*
30

But God raised him from the dead; Acts 13:30 (NRSV)

*
37

but he whom God raised up experienced no corruption. Acts 13:37 (NRSV)

*
16

And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you. Acts 3:16 (NRSV)
12

C. F. D. Moule, H. W. Moule on Acts iv.25, ExpTim 65 (195354) 220.

Ignatius Letter to the Philadelphians

 17* For , and now, compare the Old Testament , and now.13 , ignorance, means a relative pardon for the one who has committed a wrong.14 18* The prophetic witness is considered as a unity (cf. vss 21*, 24*; b. Ber. 34b).15 Behind the formulation , for his Christ to suffer, is a
*
17

And now, friends, I know that you acted in ignorance, as did also your rulers. Acts 3:17 (NRSV)

13

Joachim Jeremias, Beobachtungen zu neutestamentlichen Stellen an Hand des neugefundenen griechischen Henoch-Textes, ZNW 38 (1939) 11920.
14

See Martin Dibelius and Hans Conzelmann, A Commentary on the Pastoral Epistles (trans. Philip Buttolph and Adela Yarbro; ed. Helmut Koester; Hermeneia; Philadelphia: Fortress, 1972) 27, on 1 Tim 1:13*; compare Luke 23:34*; T. Jud. 19.3; Const. Ap. 7.36.5 (but Acts 13:27* has a different view!). Cf., however, Ernst Bammel, Judenverfolgung und Naherwartung: Zur Eschatologie des ersten Thessalonicherbriefs, ZThK 56 (1959) 305 n. 8; Epp, Theological Tendency, 4246, cf. 5156; Albrecht Dihle, Die Goldene Regel: Eine Einfhrung in die Geschichte der antiken und frhchristlichen Vulgrethik (Studienhefte zur Altertumswissenschaft 7; Gttingen: Vandenhoeck & Ruprecht, 1962) 17 n. 1. *
18

In this way God fulfilled what he had foretold through all the prophets, that his Messiah would suffer. Acts 3:18 (NRSV) *
21

who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets. Acts 3:21 (NRSV) *
24

And all the prophets, as many as have spoken, from Samuel and those after him, also predicted these days. Acts 3:24 (NRSV) b. Babylonian Talmud
15

Str-B 1.6023; yet note the context!

Lukan schema: first a scriptural conception of the Messiah is established, then that this conception fits Jesus (cf. 17:3*; Luke 24:26*, 4448*; see also Acts 26:23*).16 19* The combination of , repent and turn again, shows that , repent, no longer signifies the conversion event as complete and indivisible; it is now divided into a change of mind and a change of conduct.17
*
3

explaining and proving that it was necessary for the Messiah to suffer and to rise from the dead, and saying, This is the Messiah, Jesus whom I am proclaiming to you. Acts 17:3 (NRSV) *
26

Was it not necessary that the Messiah should suffer these things and then enter into his glory? Luke 24:26 (NRSV)

*
44

Then he said to them, These are my words that I spoke to you while I was still with youthat everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.
45

Then he opened their minds to understand the scriptures,

46

and he said to them, Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day,
47

and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.
48

You are witnesses of these things. Luke 24:4448 (NRSV)

16

Conzelmann, Theology, 171 n. 2.

*
19

Repent therefore, and turn to God so that your sins may be wiped out, Acts 3:19 (NRSV)

17

Ibid., 99101; Jacques Dupont, Repentir et conversion daprs les Actes des Aptres, Sciences Ecclsiastiques 12 (1960) 13773, reprinted in his tudes, 42157. On , to blot out, see Martin Dibelius, An Die Kolosser Epheser an Philemon (3d ed.: ed. Heinrich Greeven; HNT 12; Tbingen: Mohr [Siebeck], 1953) 3132 on Col 2:14*.

 20* The parallelism between the two halves of the verse shows that the , times of refreshing, are not intervals of respite in the eschatological distress,18 but rather the final time of salvation (like the , times for restoration, vs 21*). , refreshing, is the subjective counterpart to , restoration. If one takes , in order that, as introducing a strict purpose clause, then the time of salvation is brought about through conversion (2 Pet 3:12*). But Luke only means that conversion properly prepares for the Parousia, not that it brings it about! Luke has perhaps understood the -, before, in , to appoint, in a temporal rather than a spatial sense. This would be in line with his use elsewhere of other compounds with -.19 In what follows the difficulties multiply. The transition from the historical Jesus to the Parousia is abrupt, all the more since vs 22* immediately focuses again on the past. The sequence of thought would be smoother if vss 2021* were absent. The awkwardness
*
20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, Acts 3:20 (NRSV)
18

Bauernfeind; Exod 8:11* LXX.

*
12

waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? 2 Peter 3:12 (NRSV)
19

For another opinion, see Wilhelm Michaelis, , TDNT 6 (1968) 86364; cf. 22:14*; 26:16*. *
22

Moses said, The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you. Acts 3:22 (NRSV) *
20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus,
21

who must remain in heaven until the time of universal restoration that God announced long ago through his holy prophets.

apparently arises from Lukes desire to connect into an overarching schema of salvationhistory statements about the passion and resurrection present in the kerygmatic formulations available to him (which are still barely connected) with statements about the Parousia, combining both with proof from Scripture. Verses 20* and 21* work out the positive side of what vs 23* and 13:4041* say in the negative. Otto Bauernfeind suspects that there is a Jewish prophecy about Elijah in the background here (the taking up into heaven and , restoration, cf. Mal 3:23*; Sir 48:10*) which was later applied to Christ. He traces this tradition back to the disciples of John the Baptist.20 But such a source cannot be reconstructed. Luke is following the example of apocalyptic formulations, and the statement is essentially Lukan.21 In christological passages Luke uses
Acts 3:2021 (NRSV) *
23

And it will be that everyone who does not listen to that prophet will be utterly rooted out of the people. Acts 3:23 (NRSV) *
40

Beware, therefore, that what the prophets said does not happen to you:

41

Look, you scoffers! Be amazed and perish, for in your days I am doing a work, a work that you will never believe, even if someone tells you. Acts 13:4041 (NRSV) *
5

Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes. Malachi 4:5 (NRSV)

*
10

At the appointed time, it is written, you are destinedto calm the wrath of God before it breaks out in fury, to turn the hearts of parents to their children, and to restore the tribes of Jacob. Sirach 48:10 (NRSV)
20

Otto Bauernfeind, Tradition und Komposition in dem Apokatastasisspruch Apostelgeschichte 3, 20f, Abraham unser Vater: Juden und Christen im Gesprch ber die Bibel: Festschrift fr Otto Michel zum 60. Geburtstag (ed. Otto Betz, Martin Hengel, and Peter Schmidt; Leiden/Cologne: Brill, 1963) 1323.
21

Gerhard Lohfink, Christologie und Geschichtsbild in Apg 3, 1921, BZ n.s. 13 (1969) 22341.

an archaizing style. This verse envisions a lengthy interval between the resurrection and the Parousia. Verse 21a* says something about the christological character of this interval, while vss 1920* say something about its ecclesiological character.22 21* Luke does not apply , restoration, to an ideal set of circumstances which will again be established.23 Furthermore, the word does not refer to the preparation, but to the time of salvation itself. The relative after refers back to (all that God spoke). For ., he spoke, etc., compare Luke 1:70*. For , from of old, compare 15:7* , in the early days.24 2223* Here scriptural proof is presented from Deut 18:15*, 1819* and Lev 23:29*.25 C. H. Dodd believes that a collection of testimonia has been used here.26 The

*
19

Repent therefore, and turn to God so that your sins may be wiped out,

20

so that times of refreshing may come from the presence of the Lord, and that he may send the Messiah appointed for you, that is, Jesus, Acts 3:1920 (NRSV)
22

Mussner, Die Idee der Apokatastasis,; Ernst Ludwig Dietrich,

: Die endzeitliche

Wiederherstellung bei den Propheten (BZAW 40; Giessen: Tpelmann, 1925).

23

A. Mhat, Apocatastase, Origne, Clment dAlexandrie, Act 3:21*, VC 10 (1956) 196214.

*
70

as he spoke through the mouth of his holy prophets from of old, Luke 1:70 (NRSV)

*
7

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers. Acts 15:7 (NRSV)
24

On the scriptural proof, see Hans Conzelmann, Die Mitte der Zeit (4th ed.; BHTh 17; Tbingen: Mohr [Siebeck], 1962) 151 n. 1. *
22

Moses said, The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you.

Deuteronomy passage is found in a florilegium from Qumran (4QTestim).27 According to Origen, Dositheus made claims to the Samaritans that he had fulfilled this prophecy (Cels. 1.57).28

23

And it will be that everyone who does not listen to that prophet will be utterly rooted out of the people. Acts 3:2223 (NRSV) *
15

The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet. Deuteronomy 18:15 (NRSV) *
18

I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command.
19

Anyone who does not heed the words that the prophet shall speak in my name, I myself will hold accountable. Deuteronomy 18:1819 (NRSV) *
29

For anyone who does not practice self-denial during that entire day shall be cut off from the people. Leviticus 23:29 (NRSV)
25

For the Moses typology, see the commentary on 7:3543*; Joachim Jeremias, , TDNT 4 (1967) 84873; Marcel Simon, St Stephen and the Hellenists in the Primitive Church (London/New York/Toronto: Longmans, Green, 1958) 4449; Robert McL. Wilson, Simon, Dositheus and the Dead Sea Scrolls, ZRGG 9 (1957) 2130; R. Schnackenburg, Die Erwartung des Propheten nach dem Neuen Testament und den Qumran-Texten, StEv I (1959) 62239; Howard Merle Teeple, The Mosaic Eschatological Prophet (JBL Monograph Series 10; Philadelphia: Society of Biblical Literature, 1957).
26

Dodd, Scriptures, 5357.

4QTestim Testimonia text from Qumran Cave 4

 24* Two expressions are combined here: (1) all prophets from Samuel onward; (2) Samuel and the prophets following him.29 These days designates (despite vss 2021*) the present as the time of the preaching of salvation. The speech ends emphasizing a note of encouragement (in the following verse). 25* For , sons of the covenant, compare Ezek 30:5*; Pss. Sol. 17.15. For ., which God etc., compare Jer 11:10*. The quotation (cf. Gal 3:8*) comes from Gen 22:18* (cf. 12:3*; 18:18*). However, Luke changes , nation, to
27

J. M. Allegro, Further Messianic References in Qumran Literature, JBL 75 (1956) 183; on the relation to the Samaritan text, see Raymond Brown, The Messianism of Qumran, CBQ 19 (1957) 82. Cels. Contra Celsum
28

Cf. also Ps.-Clem. Recog. 1.3640. On Samuel, cf. Heb 11:32*. On this general subject, cf. 26:2223*.

29

*
25

You are the descendants of the prophets and of the covenant that God gave to your ancestors, saying to Abraham, And in your descendants all the families of the earth shall be blessed. Acts 3:25 (NRSV) *
5

Ethiopia, and Put, and Lud, and all Arabia, and Libya, and the people of the allied land shall fall with them by the sword. Ezekiel 30:5 (NRSV) *
10

They have turned back to the iniquities of their ancestors of old, who refused to heed my words; they have gone after other gods to serve them; the house of Israel and the house of Judah have broken the covenant that I made with their ancestors. Jeremiah 11:10 (NRSV) *
8

And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, All the Gentiles shall be blessed in you. Galatians 3:8 (NRSV) *

, families, out of regard for his audience (cf. Psalm 22 = 21:28* LXX). In Gen 22:18* is reflexive, bless themselves, but here Luke understands it as a passive. , posterity, is not collective, but refers to the one descendant, Jesus (cf. Gal 3:16*). 26* , first, is explained by 13:46*. The meaning of , having raised up, follows from the OT quotation in vs 22*. , to turn, appears to be used intransitively.
18

and by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice. Genesis 22:18 (NRSV) *
3

I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed. Genesis 12:3 (NRSV) *
18

seeing that Abraham shall become a great and mighty nation, and all the nations of the earth shall be blessed in him? Genesis 18:18 (NRSV) *
28

shouting, Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks into the temple and has defiled this holy place. Acts 21:28 (NRSV) *
16

Now the promises were made to Abraham and to his offspring; it does not say, And to offsprings, as of many; but it says, And to your offspring, that is, to one person, who is Christ. Galatians 3:16 (NRSV) *
26

When God raised up his servant, he sent him first to you, to bless you by turning each of you from your wicked ways. Acts 3:26 (NRSV)

The Arrest of Peter and John and the Examination before the Council Acts 4:122*

*
46

Then both Paul and Barnabas spoke out boldly, saying, It was necessary that the word of God should be spoken first to you. Since you reject it and judge yourselves to be unworthy of eternal life, we are now turning to the Gentiles. Acts 13:46 (NRSV) OT Old Testament *
1

While Peter and John were speaking to the people, the priests, the captain of the temple, and the Sadducees came to them,
2

much annoyed because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead.
3

So they arrested them and put them in custody until the next day, for it was already evening. But many of those who heard the word believed; and they numbered about five thousand. The next day their rulers, elders, and scribes assembled in Jerusalem,

with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family.
7

When they had made the prisoners stand in their midst, they inquired, By what power or by what name did you do this?
8

Then Peter, filled with the Holy Spirit, said to them, Rulers of the people and elders,

if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed,
10

let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead.
11

This Jesus is the stone that was rejected by you, the builders; it has become the cornerstone.

12

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.

4
1 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them, 2/ annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3/ And they arrested them and put them in custody until the morrow, for it was already evening. 4/ But many of those who heard the word believed; and the number of the men came to about five thousand. 5 On the morrow their rulers and elders and scribes were gathered together in Jerusalem, 6/ with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family. 7/ And when they had set them in the midst, they inquired, By what power or by what name did you do this? 8/ Then Peter, filled with the Holy Spirit, said to them, Rulers of the people and elders, 9/ if we are being examined today concerning a good deed done to a cripple, by what means this man has been healed, 10/ be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man is standing before you well. 11/ This is the stone which was rejected by you builders, but which has become the head of the corner. 12/ And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. 13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they wondered; and they recognized that they had been with Jesus. 14/ But seeing the man that had been healed standing beside them, they had nothing to say in opposition. 15/ But when they had commanded them to go aside out of the council, they conferred with one another, 16/ saying, What shall we do with these men? For that a notable sign has been performed through them is manifest to all the inhabitants of Jerusalem, and we cannot deny it. 17/ But in order that it may spread no further among the people, let us warn them to speak no more to any one in this name. 18/ So they called them and charged them not to speak or teach at all in the name of Jesus. 19/ But Peter and John answered them, Whether it is right in the sight of God to listen to you rather than to God, you must judge; 20/ for we cannot but speak of what we have seen and heard. 21/ And when they had further threatened them, they let them go, finding no way to punish them,

13

Now when they saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus.
14

When they saw the man who had been cured standing beside them, they had nothing to say in opposition.
15

So they ordered them to leave the council while they discussed the matter with one another.

16

They said, What will we do with them? For it is obvious to all who live in Jerusalem that a notable sign has been done through them; we cannot deny it. (Only first 15 verses of range shown) Acts 4:122 (NRSV)

because of the people; for all men praised God for what had happened. 22/ For the man on whom this sign of healing was performed was more than forty years old.

There are difficulties with this account if it is taken as a historically accurate report. Those problems disappear if we recognize it as a redactional revision of an account which can no longer be reconstructed in its original form. 1* Here the literary device of an interruption is utilized after the speech has been finished!1 Luke sets up a contrast: the arrest of the apostles occurs at precisely the moment when they announce salvation to Israel. Here , priests, is used whereas Luke usually speaks of the , chief priests (cf. vs 6*; 5:24*; and B and C in 4:1*). The is the captain of the temple police ( , prefect), ranking just below 2 the chief priest (Luke 22:4*, 52* plural!). The Sadducees (5:17*)3 in Acts are the
*
1

While Peter and John were speaking to the people, the priests, the captain of the temple, and the Sadducees came to them, Acts 4:1 (NRSV)
1

On the interruption as a literary technique, see the commentary on 2:37.

*
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on. Acts 5:24 (NRSV) *
4

he went away and conferred with the chief priests and officers of the temple police about how he might betray him to them. Luke 22:4 (NRSV) *
52

Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, Have you come out with swords and clubs as if I were a bandit? Luke 22:52 (NRSV)
2

Emil Schrer, The History of the Jewish People in the Age of Jesus Christ (175 B.C.A.D. 135) (3 vols. [vol. 3.2 forthcoming]; rev. and ed. Geza Vermes and Fergus Millar; Edinburgh: T. & T. Clark, 197386) 2.27779; Joachim Jeremias, Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period (Philadelphia: Fortress, 1969) 16063.

stereotyped opponents of the Christians, because they deny the resurrection (23:68*). This indicates that they are not true Israelites (26:5*) and that there is a division within Judaism. In view of the redactional nature of this statement one need not ask whether hope in the resurrection really could have been used as the legal basis for an arrest. The motivation plays no further role in the book. 2* , in Jesus, belongs with , the resurrection from the dead, and is placed before that expression for emphasis (for the meaning, cf. 26:23*). 3* For , lay hands on, arrest, compare 5:18*; 12:1*. means custody (Josephus Ant. 16.321) or the prison.4 The same ambiguity is found in Josephus Ant.
*
17

Then the high priest took action; he and all who were with him (that is, the sect of the Sadducees), being filled with jealousy, Acts 5:17 (NRSV)
3

Jeremias, Jerusalem, 22832.

*
6

When Paul noticed that some were Sadducees and others were Pharisees, he called out in the council, Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead.
7

When he said this, a dissension began between the Pharisees and the Sadducees, and the assembly was divided.
8

(The Sadducees say that there is no resurrection, or angel, or spirit; but the Pharisees acknowledge all three.) Acts 23:68 (NRSV) *
5

They have known for a long time, if they are willing to testify, that I have belonged to the strictest sect of our religion and lived as a Pharisee. Acts 26:5 (NRSV) *
2

much annoyed because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead. Acts 4:2 (NRSV)

18.235. By postponing the hearing until the next day, Luke is able to describe the impression the speech makes on the people, thereby anticipating the failure of the proceedings (4:21*). 4* Compare 2:41*: And there were added that day about three thousand souls. 56* The sentence structure is confused. On the makeup of the Sanhedrin, compare Luke 22:66* and Matt 27:1*.5 The , rulers, are usually identified with the ,
*
3

So they arrested them and put them in custody until the next day, for it was already evening. Acts 4:3 (NRSV)

*
18

arrested the apostles and put them in the public prison. Acts 5:18 (NRSV)

*
1

About that time King Herod laid violent hands upon some who belonged to the church. Acts 12:1 (NRSV)

See the commentary on 5:18.

*
21

After threatening them again, they let them go, finding no way to punish them because of the people, for all of them praised God for what had happened. Acts 4:21 (NRSV) *
4

But many of those who heard the word believed; and they numbered about five thousand. Acts 4:4 (NRSV)

*
5

The next day their rulers, elders, and scribes assembled in Jerusalem,

with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. Acts 4:56 (NRSV) *

chief priests, who appear elsewhere. Yet the rulers are named alongside the chief priests in Luke 23:13* and 24:20*. Luke does not define the group precisely. The plural which appears in vs 23* is explained here:6 they are members of the high-priestly families.7 Luke has mistakenly taken Annas (who held the office from 6 to 15 C.E.) as the ruling high priest. Wellhausen explains the correct name (Caiaphas) as an interpolation.8 John (D: Jonathan; cf. Josephus Ant. 18.95) and Alexander are unknown.
66

When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. Luke 22:66 (NRSV) *
1

When morning came, all the chief priests and the elders of the people conferred together against Jesus in order to bring about his death. Matthew 27:1 (NRSV)
5

Gottlob Schrenk, , TDNT 3 (1965) 27071.

*
13

Pilate then called together the chief priests, the leaders, and the people, Luke 23:13 (NRSV)

*
20

and how our chief priests and leaders handed him over to be condemned to death and crucified him. Luke 24:20 (NRSV) *
23

After they were released, they went to their friends and reported what the chief priests and the elders had said to them. Acts 4:23 (NRSV)
6

, high-priestly family, Josephus Ant. 15.40; cf. 12.387.

Differently Jeremias, Jerusalem, 17681: the holders of the highest temple offices; but it is doubtful which conception Luke has!
C.E. The Common Era
8

See the commentaries on Luke 3:12*.

The conspicuous in Jerusalem indicates the fundamental importance of the trial (cf. vs 27*, , in this city).9 7* The question addressed here to the apostles is formulated to suit the purpose of the author. The earlier motivation for the arrest is set aside for the sake of the theological explanation of the , name.

*
27

For in this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, Acts 4:27 (NRSV)
9

On the meeting place of the Sanhedrin, see Joseph Blinzler, The Trial of Jesus: The Jewish and Roman Proceedings against Jesus Christ Described and Assessed from the Oldest Accounts (Westminster, MD: Newman, 1959) 15763; Paul Winter, On the Trial of Jesus (2d ed.; rev. and ed. T. A. Burkill and Geza Vermes; StJud 1; Berlin: de Gruyter, 1974) 2743. *
7

When they had made the prisoners stand in their midst, they inquired, By what power or by what name did you do this? Acts 4:7 (NRSV)

 8* For ., filled, etc., compare Luke 12:1112* and 21:1415*. 910* Peters answer is an abbreviated speech with kerygma (the relative clause style), proof from Scripture, and an indication of the meaning of salvation (already hinted at in , he has been healed; cf. , salvation, in vs 12*). , by what, and , by this, are to be understood as neuters (supply , name). , this man, emphasizes that the one who had been healed is present as corpus delecti.
*
8

Then Peter, filled with the Holy Spirit, said to them, Rulers of the people and elders, Acts 4:8 (NRSV)

*
11

When they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say;
12

for the Holy Spirit will teach you at that very hour what you ought to say. Luke 12:1112 (NRSV)

*
14

So make up your minds not to prepare your defense in advance;

15

for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. Luke 21:1415 (NRSV) *
9

if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed,
10

let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. Acts 4:910 (NRSV) *
12

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved. Acts 4:12 (NRSV)

 11* The scriptural quotation from Ps 118:22* is not given according to the LXX (in contrast to Mark 12:10* and Luke 20:17*).10 , head of the corner, is found only here and in passages dependent on Ps 118:22*. In Test. Sol. 22.723.4 and Tertullian Adv. Marc. 3.7, etc., the expression is understood as referring to the keystone.11 In 1 Pet 2:7* it means the cornerstone, and so also apparently in Luke (cf. 20:17*).12 The passage is given a messianic interpretation in the Targum.13
*
11

This Jesus is the stone that was rejected by you, the builders; it has become the cornerstone. Acts 4:11 (NRSV)

*
22

The stone that the builders rejected has become the chief cornerstone. Psalm 118:22 (NRSV)

*
10

Have you not read this scripture: The stone that the builders rejected has become the cornerstone; Mark 12:10 (NRSV) *
17

But he looked at them and said, What then does this text mean: The stone that the builders rejected has become the cornerstone? Luke 20:17 (NRSV)
10

For , this is, see the commentary on 7:3538*.

Test. Sol. Testament of Solomon Tertullian Adversus Marcionem

11

Joachim Jeremias, , ZNW 29 (1930) 26480; idem, , TDNT 1 (1964) 79293. *

7

To you then who believe, he is precious; but for those who do not believe, The stone that the builders rejected has become the very head of the corner, 1 Peter 2:7 (NRSV)

 12* and are synonymousthey mean other.14 13* Note Lucilius 649:15 Why not? Besides, you again would say I was unlettered and a common fellow (quid ni et tu idem inlitteratum me atque idiotam diceres). The apostles are described as uneducated also by Justin Apol. 1.39.3; Origen Cels. 1.62; Ps.-Clem. Recog. 1.62.16 The astonishment here is not historical, but literary; it provides a foil: in place of a rhetorical production appears a speech which is due to the work of the Spirit (cf. the speeches of Tertullus and Paul in chap. 24). 17* , no further, should be understood as temporal (24:4*) rather than spatial (cf. 5:28*).
12

For another opinion, see Joachim Jeremias, , TDNT 4 (1967) 275.

13

Bertil Grtner, The Habakkuk Commentary (DSH) and the Gospel of Matthew, StTh 8 (1955) 2324.
14

On the construction utilizing the articular participle instead of a relative clause, see BDF 412.4.

*
13

Now when they saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus. Acts 4:13 (NRSV)
15

Remains of Old Latin (LCL) 3.217.

Justin Apology
16

See Walter Bauer in NTApoc. 2.3940.

*
17

But to keep it from spreading further among the people, let us warn them to speak no more to anyone in this name. Acts 4:17 (NRSV) *
4

But, to detain you no further, I beg you to hear us briefly with your customary graciousness. Acts 24:4 (NRSV)

*
28

saying, We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this mans blood on us. Acts 5:28 (NRSV)

 18* If the article () is to be read before , at all (against B )*, it should be taken with this word, not with the infinitive (to speak or [to] teach).17 1920* On the response of Peter and John, compare 2 Macc 7:2*, 4 Macc. 5.1638*, and Josephus Ant. 17.15859.18

*
18

So they called them and ordered them not to speak or teach at all in the name of Jesus. Acts 4:18 (NRSV)

17

BDF 399.3; cf. Ezek 13:3*, 22*; 17:14*; Dan 3:50* (Th).

*
2

One of them, acting as their spokesman, said, What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our ancestors. 2 Maccabees 7:2 (NRSV) 4 Macc. 4 Maccabees *
16

We, O Antiochus, who have been persuaded to govern our lives by the divine law, think that there is no compulsion more powerful than our obedience to the law.
17

Therefore we consider that we should not transgress it in any respect.

18

Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety.
19

Therefore do not suppose that it would be a petty sin if we were to eat defiling food; to transgress the law in matters either small or great is of equal seriousness, for in either case the law is equally despised. You scoff at our philosophy as though living by it were irrational,

20

21

22

23

but it teaches us self-control, so that we master all pleasures and desires, and it also trains us in courage, so that we endure any suffering willingly;
24

it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only living God.

 2122* The use of the article with an indirect question (literally, not finding the how to punish them) is Lukan.19 For , happen to someone, compare 5:5*, 11*, and 8:1*.
The Prayer of the Congregation Acts 4:2331*
25

Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us.
26

He has permitted us to eat what will be most suitable for our lives, but he has forbidden us to eat meats that would be contrary to this.
27

It would be tyrannical for you to compel us not only to transgress the law, but also to eat in such a way that you may deride us for eating defiling foods, which are most hateful to us.
28

But you shall have no such occasion to laugh at me, nor will I transgress the sacred oaths of my ancestors concerning the keeping of the law, not even if you gouge out my eyes and burn my entrails. I am not so old and cowardly as not to be young in reason on behalf of piety.

29

30

31

(Only first 15 verses of range shown) 4 Maccabees 5:1638 (NRSV)

18

For this sentence (4:1920*), see the commentary on 5:29; cf. Sophocles Ant. 45060.

*
21

After threatening them again, they let them go, finding no way to punish them because of the people, for all of them praised God for what had happened.
22

For the man on whom this sign of healing had been performed was more than forty years old. Acts 4:2122 (NRSV)

19

BDF 267.

*
1

And Saul approved of their killing him. That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria. Acts 8:1 (NRSV)

4
23 When they were released they went to their friends and reported what the chief priests and the elders had said to them. 24/ And when they heard it, they lifted their voices together to God and said, Sovereign Lord, who didst make the heaven and the earth and the sea and everything in them, 25/ who by the mouth of our father David, thy servant, didst say by the Holy Spirit, Why did the Gentiles rage, and the peoples imagine vain things? 26/ The kings of the earth set themselves in array, and the rulers were gathered together, against the Lord and against his Anointed 27/ for truly in this city there were gathered together against thy holy son Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, 28/ to do whatever thy hand and thy plan had predestined to take place. 29/ And now, Lord, look upon their threats, and grant to thy servants to speak thy word with all boldness, 30/ While thou stretchest out thy hand to heal, and signs and wonder are performed through the name of thy holy son Jesus. 31/ And when they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness.

*
23

After they were released, they went to their friends and reported what the chief priests and the elders had said to them.
24

When they heard it, they raised their voices together to God and said, Sovereign Lord, who made the heaven and the earth, the sea, and everything in them,
25

it is you who said by the Holy Spirit through our ancestor David, your servant:Why did the Gentiles rage, and the peoples imagine vain things?
26

The kings of the earth took their stand, and the rulers have gathered together against the Lord and against his Messiah.
27

For in this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed,
28

to do whatever your hand and your plan had predestined to take place.

29

And now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
30

while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.
31

When they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness. Acts 4:2331 (NRSV)

 23* The number of those assembled is of course not to be inferred from vs 4*. When Luke speaks of the congregation as doing something, it is portrayed as a distinct group. The apparent tension between the occasion and the content of the prayer which follows is a result of Lukes partial dependence on a liturgical style of prayer. The closest prototype is Isa 37:1620* (2 Kgs 19:1519*). 24* The Hellenistic form of address in prayer, , Sovereign Lord,1 is also found in Luke 2:29* and 1 Clem. 59.4; 61.12. The counterpart to is not , child,

*
16

O Lord of hosts, God of Israel, who are enthroned above the cherubim, you are God, you alone, of all the kingdoms of the earth; you have made heaven and earth.
17

Incline your ear, O Lord, and hear; open your eyes, O Lord, and see; hear all the words of Sennacherib, which he has sent to mock the living God.
18

Truly, O Lord, the kings of Assyria have laid waste all the nations and their lands,

19

and have hurled their gods into the fire, though they were no gods, but the work of human handswood and stoneand so they were destroyed.
20

So now, O Lord our God, save us from his hand, so that all the kingdoms of the earth may know that you alone are the Lord. Isaiah 37:1620 (NRSV) *
15

And Hezekiah prayed before the Lord, and said: O Lord the God of Israel, who are enthroned above the cherubim, you are God, you alone, of all the kingdoms of the earth; you have made heaven and earth.
16

Incline your ear, O Lord, and hear; open your eyes, O Lord, and see; hear the words of Sennacherib, which he has sent to mock the living God.
17

Truly, O Lord, the kings of Assyria have laid waste the nations and their lands,

18

and have hurled their gods into the fire, though they were no gods but the work of human handswood and stoneand so they were destroyed.
19

So now, O Lord our God, save us, I pray you, from his hand, so that all the kingdoms of the earth may know that you, O Lord, are God alone. 2 Kings 19:1519 (NRSV) *

servant, but , slave. The addition of further predications is stylistically appropriate.2 On God as the Creator of heaven and earth, compare 14:15*; Ps 146 (145):6*; Josephus Ant. 4.40. 25* The text is corrupt. The difficulty concerns: (1) , of our father; (2) , Holy Spirit; and (3) , mouth of David.3 One must conjecture, and perhaps (with the Koine text) reconstruct as follows: , who by the mouth of David thy servant didst say. The quotation is

24

When they heard it, they raised their voices together to God and said, Sovereign Lord, who made the heaven and the earth, the sea, and everything in them, Acts 4:24 (NRSV)
1

Cf. LXX; Josephus; see A. Schlatter, Die Theologie des Judentums nach dem Bericht des Josefus (Gtersloh: Bertelsmann, 1932) 25; Karl Heinrich Rengstorf, , TDNT 2 (1964) 4649. *
29

Master, now you are dismissing your servant in peace, according to your word; Luke 2:29 (NRSV)

On the (oriental) style (, you, and the articular participle *literally, Thou who didst make +), see Norden, Agnostos Theos, 2017. *
6

who made heaven and earth, the sea, and all that is in them; who keeps faith forever; Psalm 146:6 (NRSV)

*
25

it is you who said by the Holy Spirit through our ancestor David, your servant:Why did the Gentiles rage, and the peoples imagine vain things? Acts 4:25 (NRSV)
3

C. F. D. Moule, H. W. Moule on Acts 4:25*, ExpTim 65 (195354) 220; Haenchen, Schriftzitate, 15657, reprinted in his Gott und Mensch, 16061.

from Ps 2:1* LXX. , why, is elliptical for , for what reason does it happen that ?4 27* Exegetical style dominates here, rather than the style of prayer. This interpretation of Psalm 2 is apparently pre-Lukan.5 The cooperation of Herod (vs 26*: , the kings) and Pilate (vs 26*: , the rulers) is illustrated by Luke 23:612* (cf. Gos. Pet. 12; Ignatius Smyrn. 1.2; Justin Apol. 1.40). However, the general tone here is
*
1

Why do the nations conspire, and the peoples plot in vain? Psalm 2:1 (NRSV)

BDF 123.

Martin Dibelius, Botschaft und Geschichte: Gesammelte Aufstze (2 vols.; Tbingen: Mohr [Siebeck], 195356) 1.28992. *
26

The kings of the earth took their stand, and the rulers have gathered together against the Lord and against his Messiah. Acts 4:26 (NRSV) *
6

When Pilate heard this, he asked whether the man was a Galilean.

And when he learned that he was under Herods jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time.
8

When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign.
9

He questioned him at some length, but Jesus gave him no answer. The chief priests and the scribes stood by, vehemently accusing him.

10

11

Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate.
12

That same day Herod and Pilate became friends with each other; before this they had been enemies. Luke 23:612 (NRSV) Gos. Pet. Gospel of Peter

different from that of Lukes passion narrative. There Pilate is exonerated in an apologetic manner whereas here, in line with Lukes fundamental view of salvation history, Pilates guilt is stressed. The sense of , son, is determined by the reference in vs 26* and the anointing at baptism (cf. Luke 3:22* with 4:18*).6 29* , and now (corresponding to , LXX ,7 introduces the request (cf. the prayer of petition in the OT: Isa 37:20* and 2 Chr 20:10*, 11* LXX; 2 Macc 14:36*; 15:23*). The expression is also a regular component of the oriental letter.8 On
Ignatius Letter to the Smyrnaeans *
22

and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, You are my Son, the Beloved; with you I am well pleased. Luke 3:22 (NRSV)
6

See the comments on 3:13.

*
29

And now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, Acts 4:29 (NRSV)
7

See the comments on 3:17.

*
20

So now, O Lord our God, save us from his hand, so that all the kingdoms of the earth may know that you alone are the Lord. Isaiah 37:20 (NRSV) *
10

See now, the people of Ammon, Moab, and Mount Seir, whom you would not let Israel invade when they came from the land of Egypt, and whom they avoided and did not destroy 2 Chronicles 20:10 (NRSV) *
11

they reward us by coming to drive us out of your possession that you have given us to inherit. 2 Chronicles 20:11 (NRSV)

 , with all boldness, compare 5:23*.9 Such expressions are customary in ceremonial inscriptions,10 and they also find their way into rhetorical historiography.11 , to speak the word, has become part of the technical vocabulary of preaching.12 30* Gods governance again stands out clearly.13 31* Such signs that prayer has been heard are not found in the Old Testament, but are present in Greek and Roman antiquity. Compare Virgil Aen. 3.8990: Grant, father, an

36

so now, O holy One, Lord of all holiness, keep undefiled forever this house that has been so recently purified. 2 Maccabees 14:36 (NRSV) *
23

So now, O Sovereign of the heavens, send a good angel to spread terror and trembling before us. 2 Maccabees 15:23 (NRSV)
8

K. Galling, Brief und Buch im Altertum, RGG 1.1411.

*
23

We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside. Acts 5:23 (NRSV)
9

See the commentary on 17:11; cf. 2 Macc 3:22* and Josephus Bell. 3.398. SIG 1 no. 532.7; 2 no. 547.30. Eiliv Skard, Epigraphische Formeln bei Dionys von Halikarnass, SO 11 (1932) 5560. Conzelmann, Theology, 21825; Gerhardsson, Memory and Manuscript, 22025.

10

11

12

*
30

while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus. Acts 4:30 (NRSV)
13

On , son, see the commentary on 3:13a.

omen, and inspire our hearts! Scarcely had I thus spoken, when suddenly it seemed all things trembled (Da pater augurium, atque animis inlabere nostris. Vix ea fatus eram: tremere omnia visa repente).14 This detail is not a variant of the Pentecost story,15 though , and they spoke, suggests an original continuation with , in tongues. Rather, Luke is indicating how Pentecost becomes a present reality. does not mean that just at that time they began to speak; the sense is rather that they were speaking openly, in public. The passage forms a transition to the summary which follows (cf. 2:4247*).
Summary: The Life of the Congregation Acts 4:3237*

4
32 Now the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common. 33/ And with great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. 34/ There was not a needy person among them, for as many as were possessors of lands or houses sold them, and brought the proceeds of what was sold 35/ and laid it at the apostles feet; and distribution was made to each as any had need. 36/ Thus Joseph who was surnamed by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, 37/ sold a field which belonged to him, and brought the money and laid it at the apostles feet. 3237* Here again the inner life and the outer situation of the congregation are portrayed

at the same time. For this reason one gets the impression that a secondary insertion has been made in the middle of this section (vs 33*).1 Verses 3435* offer an explanation of vs

31

When they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness. Acts 4:31 (NRSV) Virgil Aeneid
14

Cf. Ovid Metam. 9.782ff; 15.669ff. Against Harnack, Acts, 17989.

15

*
33

With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. Acts 4:33 (NRSV)
1

See the Introduction, p. xliii.

32b*; in the present context, vss 3637* are an illustration. For heart and soul, see Deut 6:5*, etc.2 Also note Aristotle (Eth. Nic.. 9.8, 1168b 6ff): Moreover, all the proverbs agree with this; for example, Friends have one soul between them, and Friends goods are common property ( ). , company, can mean either an unspecified crowd or a specific group. Note, for example, the synagogue inscription: , Peace and mercy upon your congregation of saints [lit. your sanctified company].3 Note also the use of or , multitude, multitudes, at Qumran.4 33* See the preceding discussion of vss 3237*. The word order is unusual; the apparent reason is to emphasize , resurrection. The genitive , of the Lord, is dependent upon , resurrection. Dependence upon , that is, apostles of the Lord, would be contrary to typical Lukan usage. 34* Compare Deut 15:4*. The earlier summary is supplemented by information about the use of alms Votive offerings were laid at the feet of the divinity (Lucian Philops. 20).

34

There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold.
35

They laid it at the apostles feet, and it was distributed to each as any had need. Acts 4:3435 (NRSV)

*
5

You shall love the Lord your God with all your heart, and with all your soul, and with all your might. Deuteronomy 6:5 (NRSV)
2

PGM 2.22 (VII 472); for , one soul, see the excursus after 2:45.

Eth. Nicomachean Ethics

3

CII 2 no. 804 (Synagogue in Apamea, Syria). Hanswalter Huppenbauer, ,

, in der Sektenregel (1QS), ThZ 13 (1957) 13637.

*
34

There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. Acts 4:34 (NRSV) *

Philo Hypothetica (Eusebius Praep. ev. 8.11.10) reports concerning the Essenes that the administrator receives the wages which each hands over: He takes it and at once buys what is necessary and provides food in abundance and anything else which human life requires ( ). 3637* The name Barnabas means son of Nebo.5 The meaning son of encouragement is incorrect. This would fit Manaen (Menachem) in 13:1*. Eduard Schwartz assumes that a comment about Manaen has been incorrectly transferred to Barnabas.6 , a native of, does not mean nationality, but denotes the place of birth (cf. 18:2*; Josephus Ant. 20.142). These two verses present the concrete information out of which the ideal picture of communal sharing was developed. The following episode, however, does not fit well with the ideal.
Ananias and Sapphira Acts 5:111*

5
4

There will, however, be no one in need among you, because the Lord is sure to bless you in the land that the Lord your God is giving you as a possession to occupy, Deuteronomy 15:4 (NRSV) Lucian Philopseudes Eusebius Praeparatio evangelica
5

Henry J. Cadbury, Some Semitic Personal Names in Luke-Acts, Amicitiae Corolla: A Volume of Essays Presented to James Rendel Harris (ed. H. G. Wood; London: University of London, 1933) 47 48. *
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul. Acts 13:1 (NRSV)
6

Eduard Schwartz, Zur Chronologie des Paulus (NGG; Berlin: Weidmannsche Buchhandlung, 1907) 282 n. 1. *
2

There he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome. Paul went to see them, Acts 18:2 (NRSV)

But a man named Ananias with his wife Sapphira sold a piece of property, 2/ and with his wifes knowledge he kept back some of the proceeds, and brought only a part and laid it at the apostles feet. 3/ But Peter said, Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land? 4/ While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? How is it that you have contrived this deed in your heart? You have not lied to men but to God. 5/ When Ananias heard these words, he fell down and died. And great fear came upon all who heard of it. 6/ The young men rose und wrapped him up and carried him out and bur ried him. After an interval of about three hours his wife came in, not knowing what had happened. 8/ And Peter said to her, Tell me whether you sold the land for so much. And she said, Yes, for so much. 9/ But Peter said to her, How is it that you have agreed together to tempt the Spirit of the Lord? Hark, the feet of those that have buried your husband are at the door, and they will carry you out. 10/ Immediately she fell down at his feet and died. When the young men came in they found her dead, and they carried her out and buried her beside her husband. 11/ And great fear came upon the whole church, and upon all who heard of these things.

The miraculous punishment assumes a greater role here than it does in the Synoptics. For parallels from the Old Testament, compare 1 Kgs 14:118*; also see Lucian Philops. 19
*
1

At that time Abijah son of Jeroboam fell sick.

Jeroboam said to his wife, Go, disguise yourself, so that it will not be known that you are the wife of Jeroboam, and go to Shiloh; for the prophet Ahijah is there, who said of me that I should be king over this people.
3

Take with you ten loaves, some cakes, and a jar of honey, and go to him; he will tell you what shall happen to the child.
4

Jeroboams wife did so; she set out and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see, for his eyes were dim because of his age.
5

But the Lord said to Ahijah, The wife of Jeroboam is coming to inquire of you concerning her son; for he is sick. Thus and thus you shall say to her. When she came, she pretended to be another woman.
6

But when Ahijah heard the sound of her feet, as she came in at the door, he said, Come in, wife of Jeroboam; why do you pretend to be another? For I am charged with heavy tidings for you.
7

Go, tell Jeroboam, Thus says the Lord, the God of Israel: Because I exalted you from among the people, made you leader over my people Israel,
8

and tore the kingdom away from the house of David to give it to you; yet you have not been like my servant David, who kept my commandments and followed me with all his heart, doing only that which was right in my sight,

20.1 Luke received the material already in written form, as is evident from his insertions. The piece is not in pure narrative style, but it is interspersed with Lukes reflections. No historical kernel can be extracted.2 12* , piece of property, is equivalent to , land, vss 3*, 8*. For , to keep back, compare Josh 7:1* LXX and the following context.3 Note
9

but you have done evil above all those who were before you and have gone and made for yourself other gods, and cast images, provoking me to anger, and have thrust me behind your back;
10

therefore, I will bring evil upon the house of Jeroboam. I will cut off from Jeroboam every male, both bond and free in Israel, and will consume the house of Jeroboam, just as one burns up dung until it is all gone.
11

Anyone belonging to Jeroboam who dies in the city, the dogs shall eat; and anyone who dies in the open country, the birds of the air shall eat; for the Lord has spoken.
12

Therefore set out, go to your house. When your feet enter the city, the child shall die.

13

All Israel shall mourn for him and bury him; for he alone of Jeroboams family shall come to the grave, because in him there is found something pleasing to the Lord, the God of Israel, in the house of Jeroboam.
14

Moreover the Lord will raise up for himself a king over Israel, who shall cut off the house of Jeroboam today, even right now!
15

The Lord will strike Israel, as a reed is shaken in the water; he will root up Israel out of this good land that he gave to their ancestors, and scatter them beyond the Euphrates, because they have made their sacred poles, provoking the Lord to anger.
16

He will give Israel up because of the sins of Jeroboam, which he sinned and which he caused Israel to commit. (Only first 15 verses of range shown) 1 Kings 14:118 (NRSV)
1

Lyder Brun, Segen und Fluch im Urchristentum (Skrifter utgitt av det Norske Videnskaps-Akademi i Oslo 2, hist.-filos. Klasse 1; Oslo: Jacob Dybwad, 1932).
2

Philippe H. Menoud, La mort dAnanias et de Saphira (Actes 5, 111), Aux sources de la tradition, 14654; on the names, see BAG s.vv. *
1

But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property;

1QS 6.2425: If there be found in the community a man who consciously lies in the matter of (his) wealth, he is to be regarded as outside the state of purity entailed by membership, and he is to be mulcted of one fourth of his food ration. At Qumran, where the surrender of property was regulated, we are dealing with a structured form of discipline; in Acts, we encounter a pneumatic judgment delivered on the spur of the moment. Of course, the Qumran community also had sacral judgments (through blessing and curse): 1QS 2.418; CD 19.13.4 3* Two ideas are combined: Why have you done this? and Satan has filled your heart.5 That Satan is acting within someone does not serve as an excuse: remember Judas Iscariot! The wonderworker knows the secrets of the hearta , divine man, motif! The Spirit referred to here is not the general endowment of believers, but a metaphysical power which occasionally bursts forth. The apostles and the congregation are the means through which the Spirit works.
2

with his wifes knowledge, he kept back some of the proceeds, and brought only a part and laid it at the apostles feet. Acts 5:12 (NRSV) *
3

Ananias, Peter asked, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land? Acts 5:3 (NRSV) *
8

Peter said to her, Tell me whether you and your husband sold the land for such and such a price. And she said, Yes, that was the price. Acts 5:8 (NRSV) *
1

But the Israelites broke faith in regard to the devoted things: Achan son of Carmi son of Zabdi son of Zerah, of the tribe of Judah, took some of the devoted things; and the anger of the Lord burned against the Israelites. Joshua 7:1 (NRSV)
3

See Beginnings 4.50.

Manfred Weise, Kultzeiten und kultischer Bundesschluss in der Ordensregel vom Toten Meer (SPB 3; Leiden: Brill, 1961) 94110.
5

Haenchen, p. 237.

 4* This verse is a Lukan explanation. It does appear to contradict the description of the sharing of property as given above, and if it did it would be pre-Lukan. But this is a description from the standpoint of conduct (sharing in love) rather than results (the sharing of property). Sharing within the community and a stress on the voluntary nature of this sharing result in a tension in Lukes narrative. F. Scheidweiler would remove this tension through a conjecture, replacing , not, with to be translated as follows: In no way does that which when unsold remained at your disposal still fall under your disposition once it has been sold.6 If one sold property, he would be expected to hand over the whole selling price. , how is it that (= , Luke 2:49*), and , to contrive in [ones] heart, are biblical expressions (cf. Luke 1:66*). 5* Peter does not utter any explicit pronouncement of punishment (contrast 13:11*), thus the death appears as Gods judgment, as in 1 Kings 14. Compare Jerome Ep. 130.14.56: In fact the apostle Peter by no means called down death upon them as Porphyry foolishly says. He merely announced Gods judgment by the spirit of prophecy, that the doom of two persons might be a lesson to many (Apostolus Petrus nequaquam est imprecatur mortem, ut stultus Prophyrius calumniatur, sed Dei iudicium prophetico spiritu adnuntiat ut poena duorum hominum sit doctrina multorum). The notions of repentance and forgiveness are distant here. The story derives from conceptions of corporate and magical power. Thus there is no reflection about the eternal destiny of Ananias. With the statement of the impact on the audience, the story could be brought to its conclusion. The second part is a duplication, typical of popular and legendary stories. 6* This notice of the young men taking out the body of Ananias serves as the demonstration and (later) to heighten the dramatic nature of the story. The position of the
*
4

While it remained unsold, did it not remain your own? And after it was sold, were not the proceeds at your disposal? How is it that you have contrived this deed in your heart? You did not lie to us but to God! Acts 5:4 (NRSV)
6

Felix Scheidweiler, Zu Act 5:4, ZNW 49 (1958) 13637.

*
66

All who heard them pondered them and said, What then will this child become? For, indeed, the hand of the Lord was with him. Luke 1:66 (NRSV) Ep. Epistle(s) *
6

The young men came and wrapped up his body, then carried him out and buried him. Acts 5:6 (NRSV)

, young men, should not be defined as an office.7 The style is not realistic: there is no consideration of the actual situation of a burial. All the action occurs in a moment. Does mean wrap up (Ps.-Callisth. 2.22.3 , wrapped in a cloak)? Or should it be understood in light of 8:2* (, bury)? The Vulgate has amoverunt, they took away. 7* The congregation seems to be always in session.8 8* Again in this second scene the goal is not to lead the woman to understanding and repentance. We cannot conclude from , so much, that the money was still lying there. 9* The question is abbreviated: they did not set out to tempt the Spirit but to lie, and in so doing they have tempted the Spirit. 11* The resulting , fear, is a typical motif.9
Summary: Signs and Wonders Acts 5:1216*

5
12 Now many signs and wonders were done among the people by the hands of the apostles. And they were all together in Solomons Portico. 13/ None of the rest dared join them, but the people held them in high honor. 14/ And more than ever
7

CII 2 no. 755 (Hypaepa, to the south of Sardis): [] .

Ps.-Callisth. Pseudo-Callisthenes *
2

Devout men buried Stephen and made loud lamentation over him. Acts 8:2 (NRSV)

*
7

After an interval of about three hours his wife came in, not knowing what had happened. Acts 5:7 (NRSV)

See BDF 144 on the construction here: , and there was and, with asyndetic designation of time in the nominative in between. *
9

Then Peter said to her, How is it that you have agreed together to put the Spirit of the Lord to the test? Look, the feet of those who have buried your husband are at the door, and they will carry you out. Acts 5:9 (NRSV)
9

See the commentary on 3:11.

believers were added to the Lord [or: believers in the Lord were added], multitudes both of men and women, 15/ so that they even carried out the sick into the streets, and laid them on beds and pallets, that as Peter came by at least his shadow might fall on some of them. 16/ The people also gathered from the towns around Jerusalem, bringing the sick and those afflicted with unclean spirits, and they were all healed.

This third summary supplements earlier ones (cf. 2:43*) with the more detailed account of miracles, thus showing that the prayer of 4:30* has been answered A comparison of Philostratus Vita Apoll. 4.45 (Philostratus reportswith reservehow Apollonius raised from the dead a young woman on her way to be buried) with Vopiscus Div. Aur. 24.8 (He [Apollonius] brought back the dead to life [Ille mortuis reddidit vitam]) illustrates the movement from a single case to a generalization.1 12* All = all Christians.2 13* The apparent contradiction between vss 13* and 14* is mere clumsiness on the part of the narrator. The communitys complex position in the world results in honor as well as fear. , the rest, refers to non-Christians, in contrast to the Christians mentioned in vs 12*; compare Mark 4:11* ( , those outside) with Luke 8:10* ( , others).
ed. editor(s), edited by, edition(s) Philostratus Vita Apollonii Vopiscus Flavius Vopiscus Divus Aurelianus (Scriptores historiae Augustae)
1

Ludwig Bieler, : Das Bild des gttlichen Menschen in Sptantike und Frhchristentum (2 vols.; Vienna: Hofels, 193536; reprinted Darmstadt: Wissenschaftliche Buchgesellschafts 1967) 1.84 n. 33.
2

For Solomons Portico, see the commentary on 3:11.

*
13

None of the rest dared to join them, but the people held them in high esteem. Acts 5:13 (NRSV)

*
14

Yet more than ever believers were added to the Lord, great numbers of both men and women, Acts 5:14 (NRSV)

*
11

And he said to them, To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; Mark 4:11 (NRSV)

 14* It is not clear whether should be connected with , believers (believers in the Lord; 16:15*, 34*)3 or with , were added (believers were added to the Lord).4 15* The difficulty in the connection of thought continues into this verse. , so that [they] even, is frequently connected with vs 13* or vs 12*, understanding vs 14* as an insertion. But what, we have here is simply an awkward accumulation of various

*
10

He said, To you it has been given to know the secrets of the kingdom of God; but to others I speak in parables, so that looking they may not perceive, and listening they may not understand. Luke 8:10 (NRSV) *
15

When she and her household were baptized, she urged us, saying, If you have judged me to be faithful to the Lord, come and stay at my home. And she prevailed upon us. Acts 16:15 (NRSV) *
34

He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God. Acts 16:34 (NRSV)
3

Bauernfeind. Haenchen, p. 243, and RSV.

*
15

so that they even carried out the sick into the streets, and laid them on cots and mats, in order that Peters shadow might fall on some of them as he came by. Acts 5:15 (NRSV)

motifs.5 The verse is reminiscent of Mark 6:56*. On the power of the shadow, compare 19:12*.6 16* The information provided here (cf. Luke 6:17*) provides the background for the action which follows.
The Apostles Arrest, Miraculous Release, and Examination before the Council, including the Advice of Gamaliel Acts 5:1742*

With Haenchen, pp. 24345.

*
56

And wherever he went, into villages or cities or farms, they laid the sick in the marketplaces, and begged him that they might touch even the fringe of his cloak; and all who touched it were healed. Mark 6:56 (NRSV) *
12

so that when the handkerchiefs or aprons that had touched his skin were brought to the sick, their diseases left them, and the evil spirits came out of them. Acts 19:12 (NRSV)
6

On the analogous tendency in Josephus to treat the miracle worker independently, see Bieler, Theios Aner 2.28. *
16

A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured. Acts 5:16 (NRSV) *
17

He came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. Luke 6:17 (NRSV) *
17

Then the high priest took action; he and all who were with him (that is, the sect of the Sadducees), being filled with jealousy,
18

arrested the apostles and put them in the public prison.

5
17 But the high priest rose up and all who were with him, that is, the party of the Sadducees, and filled with jealousy 18/ they arrested the apostles and put them in the common prison. 19/ But at night an angel of the Lord opened the prison doors
19

But during the night an angel of the Lord opened the prison doors, brought them out, and said, Go, stand in the temple and tell the people the whole message about this life.

20

21

When they heard this, they entered the temple at daybreak and went on with their teaching. When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought.
22

But when the temple police went there, they did not find them in the prison; so they returned and reported,
23

We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside.
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on.
25

Then someone arrived and announced, Look, the men whom you put in prison are standing in the temple and teaching the people!
26

Then the captain went with the temple police and brought them, but without violence, for they were afraid of being stoned by the people.
27

When they had brought them, they had them stand before the council. The high priest questioned them,
28

saying, We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this mans blood on us.
29

But Peter and the apostles answered, We must obey God rather than any human authority. The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.

30

31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins.
32

And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him. (Only first 15 verses of range shown) Acts 5:1742 (NRSV)

27

33

40

and brought them out and said, 20/ Go and stand in the temple and speak to the people all the words of this Life. 21/ And when they heard this, they entered the temple at daybreak and taught. Now the high priest came and those who were with him and called together the council and all the senate of Israel, and sent to the prison to have them brought. 22/ But when the officers came, they did not find them in the prison, and they returned and reported, 23/ We found the prison securely locked and the sentries standing at the doors, but when we opened it we found no one inside. 24/ Now when the captain of the temple and the chief priests heard these words, they were much perplexed about them, wondering what this would come to. 25/ And some one came and told them, The men whom you put in prison stand in the temple and teach the people. 26/ Then the captain with the officers went and brought them, but without violence, for they were afraid of being stoned by the people. And when they had brought them, they set them before the council. And the high priest questioned them, 28/ saying, We strictly charged you not to teach in this name, yet here you have filled Jerusalem with your teaching and you intend to bring this mans blood upon us. 29/ But Peter and the apostles answered, We must obey God rather than men. 30/ The God of our fathers raised Jesus whom you killed by hanging him on a tree. 31/ God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins. 32/ And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him. When they heard this they were enraged and wanted to kill them. 34/ But a Pharisee in the council named Gamaliel, at teached of the law, held in honor by all the people, stood up and ordered the men to be put outside for a while. 35/ And he said to them, Men of Israel, take care what you do with these men. 36/ For before these days Theudas arose, giving himself out to be somebody, and a number of men, about four hundred, joined him; but he was slain and all who followed him were dispersed and came to nothing. 37/ After him Judas the Galilean arose in the days of the census and drew away some of the people after him; he also perished, and all who followed him were scattered. 38/ So in the present case I tell you, keep away from these men and let them alone; for if this plan or this undertaking should be of men, it will fail; 39/ but if it is of God, you will not be able to overthrow them. You might even be found opposing God! So they took his advice, and when they had called in the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 41/ Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name. 42/ And every day in the temple and at home they did not cease teaching and preaching Jesus as the Christ.

This section has been composed from various accounts which have not been completely unified We sense a heightening of the miraculous in comparison with chapter 4, but in comparison with 12:319* the details are somewhat pallid.1 The miraculous release does
*
3

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him.
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting.
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying.
13

When he knocked at the outer gate, a maid named Rhoda came to answer.

14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel.
16

Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed.
17

He motioned to them with his hand to be silent, and described for them how the Lord had brought him out of the prison. And he added, Tell this to James and to the believers. Then he left and went to another place.
18

When morning came, there was no small commotion among the soldiers over what had become of Peter. (Only first 15 verses of range shown) Acts 12:319 (NRSV)

not affect the conduct of the hearing; the account of the hearing here is a doublet of the version in chapter 4. Jeremias is of a different opinion;2 he views the account as historically accurate. It corresponds, he argues, to regulations for criminal trials, according to which a warning must be issued before punishment can be handed out. Quite apart from the fact that the legal procedures laid down in the Mishnah (Sanh.) are quite late, the narrative indicates no relation to such regulations. Further, the movement from 5:28* to 5:38* would be unintelligible. Jeremias must identify blasphemy as the object of the trial, and of that there is no evidence here (Luke reserves the charge of blasphemy for Stephen). To maintain the hypothesis one must assume that Luke no longer understood his source,3 whereby the hypothesis eliminates itself. 17* ( ), that is, RSV, literally the one at hand (13:1*; 14:13*), is the language of officialdom.4 , party (Josephus Ant. 13.171), went through a development from the neutral meaning which we find here to a more specific meaning, just as did the Hebrew , party. 18* Compare 4:3*. can be used as an adverb, publicly (16:37*; 18:28*; 20:20*), but can also be connected with , prison: custodia publica, public custody (RSV, common prison).
1

See the commentary on 12:319*. Jeremias, Quellenproblem, 20521, reprinted in his Abba, pp. 23855, following K. Bornhuser.

Sanh. Sanhedrin *
38

So in the present case, I tell you, keep away from these men and let them alone; because if this plan or this undertaking is of human origin, it will fail; Acts 5:38 (NRSV)
3

Trocm, Livre des Actes, 103.

RSV Revised Standard Version *

13

The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice. Acts 14:13 (NRSV)
4

Edwin Mayser, Grammatik der griechischen Papyri aus Ptolemerzeit (2 vols. [vol. 2 in 3 parts]; Berlin/Leipzig: de Gruyter, 190634) 2:1.34748. *

 19* , angel of the Lord (according to the LXX), is always the angel of God for Luke. He never speaks of an angel of Christ. The miraculous opening of the gate is artificial.5 20* On the expression here, compare 13:26*. 21* Does Luke understand the Sanhedrin to be a committee of the , senate, or is the epexegetical? The expression is dependent upon Exod 12:21*. denotes
37

But Paul replied, They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves. Acts 16:37 (NRSV) *
28

for he powerfully refuted the Jews in public, showing by the scriptures that the Messiah is Jesus. Acts 18:28 (NRSV)

*
20

I did not shrink from doing anything helpful, proclaiming the message to you and teaching you publicly and from house to house, Acts 20:20 (NRSV) *
19

But during the night an angel of the Lord opened the prison doors, brought them out, and said, Acts 5:19 (NRSV)

See the commentary on 12:710*.

*
20

Go, stand in the temple and tell the people the whole message about this life. Acts 5:20 (NRSV)

*
26

My brothers, you descendants of Abrahams family, and others who fear God, to us the message of this salvation has been sent. Acts 13:26 (NRSV) *

the Sanhedrin in 1 Macc 12:6* (= 1 Macc 14:20* , elders, RSV; cf. Luke 22:66*), 2 Macc 1:10*, and Josephus Ant. 13.166.6 24* Compare 4:1*. On the expression , what this would come to, compare 10:17*.7

21

When they heard this, they entered the temple at daybreak and went on with their teaching. When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought. Acts 5:21 (NRSV) *
21

Then Moses called all the elders of Israel and said to them, Go, select lambs for your families, and slaughter the passover lamb. Exodus 12:21 (NRSV) *
6

The high priest Jonathan, the senate of the nation, the priests, and the rest of the Jewish people to their brothers the Spartans, greetings. 1 Maccabees 12:6 (NRSV) *
20

This is a copy of the letter that the Spartans sent: The rulers and the city of the Spartans to the high priest Simon and to the elders and the priests and the rest of the Jewish people, our brothers, greetings. 1 Maccabees 14:20 (NRSV) *
10

The people of Jerusalem and of Judea and the senate and Judas, To Aristobulus, who is of the family of the anointed priests, teacher of King Ptolemy, and to the Jews in Egypt, Greetings and good health. 2 Maccabees 1:10 (NRSV)
6

Note the inscription: (to the august council of elders), found in R. Cagnat, ed., Inscriptiones Graecae ad res Romanas (4 vols. [vol. 2 never pub.]; Paris: Leroux, 191127; reprinted Rome: LErma di Bretschneider, 1964) 4 no. 836.67. *

 25* , are, is independent;8 the Greek, using a common periphrasis, reads literally: are standing in the temple and teaching the people. 26* , to stone: we ought not to ask whether the people would really have stoned the soldiers. According to Philostratus Vita Apoll. 1.16, the Ephesians wanted to stone the , ruler, because he did not allow the baths to be sufficiently heated 28* In solemn biblical language the high priest reminds the prisoners of the earlier hearing; as in 4:17*, the name of Jesus is avoided.9 On the idea of bringing someones blood on someone else, see Judg 9:24* and Matt 27:25*.
17

Now while Peter was greatly puzzled about what to make of the vision that he had seen, suddenly the men sent by Cornelius appeared. They were asking for Simons house and were standing by the gate. Acts 10:17 (NRSV)
7

BDF 386.1.

*
25

Then someone arrived and announced, Look, the men whom you put in prison are standing in the temple and teaching the people! Acts 5:25 (NRSV)
8

Bjrck, , 51; cf. BDF 353.

*
26

Then the captain went with the temple police and brought them, but without violence, for they were afraid of being stoned by the people. Acts 5:26 (NRSV)
9

On the dative , strictly (23:14*), see BDF 198.6.

*
24

This happened so that the violence done to the seventy sons of Jerubbaal might be avenged and their blood be laid on their brother Abimelech, who killed them, and on the lords of Shechem, who strengthened his hands to kill his brothers. Judges 9:24 (NRSV) *
25

Then the people as a whole answered, His blood be on us and on our children! Matthew 27:25 (NRSV)

 29* The wording here is closer to Plato Apol. 29d ( , I shall obey the god rather than you) than to 4:19*.10 3031* Once again the words of Peter comprise an abbreviated sermon. On ., by hanging, etc., compare 10:39*. Does Deut 21:2223* belong to traditional
*
29

But Peter and the apostles answered, We must obey God rather than any human authority. Acts 5:29 (NRSV)

Plato Apologia *
19

But Peter and John answered them, Whether it is right in Gods sight to listen to you rather than to God, you must judge; Acts 4:19 (NRSV)
10

See the commentary on 4:19; Friedrich August Strobel, Schriftverstndnis und Obrigkeitsdenken in der ltesten Kirche (Diss., Erlangen, 1956); see ThLZ 82 (1957) cols. 6971, for a review of Strobel. *
30

The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.

31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. Acts 5:3031 (NRSV) *
39

We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; Acts 10:39 (NRSV) *
22

When someone is convicted of a crime punishable by death and is executed, and you hang him on a tree,
23

his corpse must not remain all night upon the tree; you shall bury him that same day, for anyone hung on a tree is under Gods curse. You must not defile the land that the Lord your God is giving you for possession.

Christian apologetic tradition (Gal 3:13*)? On (3:15*) , Leader and Savior, compare 2 Clem. 20.5 (cf. also the titles given Moses in Acts 7:35*).11 On , to exalt, compare 2:33*. Instead of , right hand, D*, gig, sa, Irlat have , glory (cf. Isa 62:8*). , to give repentance:12 despite the wording, Luke means the opportunity for repentance. He does not mean that repentance as such is a gift of God, but that God gives in the sense of an opportunity to repent.13 Compare Josephus Bell. 3.127: and giving time for reconsideration ( , used of Vespasian)note Acts 17:30*; Philo Leg. all. 3.106: ,
Deuteronomy 21:2223 (NRSV) *
13

Christ redeemed us from the curse of the law by becoming a curse for usfor it is written, Cursed is everyone who hangs on a tree Galatians 3:13 (NRSV) 2 Clem. 2 Clement *
35

It was this Moses whom they rejected when they said, Who made you a ruler and a judge? and whom God now sent as both ruler and liberator through the angel who appeared to him in the bush. Acts 7:35 (NRSV)
11

On , Savior, see the excursus following 2 Tim 1:10* in Dibelius-Conzelmann, Pastoral Epistles, 100103. *
8

The Lord has sworn by his right hand and by his mighty arm: I will not again give your grain to be food for your enemies, and foreigners shall not drink the wine for which you have labored; Isaiah 62:8 (NRSV)
12

See the comments on 2 Tim 2:25* in ibid., 11314.

13

Against Jacques Dupont, Repentir et conversion daprs les Actes des Aptres, Sciences Ecclsiastiques 12 (1960) 13773, reprinted in his tudes, 42157. *
30

While God has overlooked the times of human ignorance, now he commands all people everywhere to repent,

gives time for repentance; Plutarch Alex. 11.4. Hope for the eschatological redemption of Israel dominates the whole Jewish expectation of the end. Cleansing from sins belongs to this eschatological picture (Pss. Sol. 17.2223; Jub. 4.26; 50.5; 1 Enoch 10.22; T. Levi 18.9; T. Jud. 24.1). 32* The juxtaposition of the testimony of the apostles and of the Spirit is explained by 2:3239* and Luke 24:4849*.
Acts 17:30 (NRSV) Philo Legum allegoriarum libri Plutarch Alexander Jub. Jubilees 1 Enoch Ethiopic Enoch T. Levi Testament of Levi T. Jud. Testament of Judah *
32

This Jesus God raised up, and of that all of us are witnesses.

33

Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you both see and hear.
34

For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand,
35

until I make your enemies your footstool.

36

Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.
37

Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, Brothers, what should we do?
38

Peter said to them, Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit.
39

For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him. Acts 2:3239 (NRSV) *

 33* Compare 7:54*. The reading , they wanted (B A), may be original, rather than , they decided ( D). The verse describes the mood of the council, not yet a firm plan (yet cf. Achilles Tatius 7.1.1: he felt grief, anger, and the need of taking further counsel (, , ). 34* In his portrayal of the Pharisees Luke presents them especially as advocates of belief in the resurrection. Thus they are close to the Christians, and ought to understand that (23:610*). Luke thereby involves himself in a contradiction when he portrays Paul,
48

You are witnesses of these things.

49

And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high. Luke 24:4849 (NRSV) *
33

When they heard this, they were enraged and wanted to kill them. Acts 5:33 (NRSV)

*
54

When they heard these things, they became enraged and ground their teeth at Stephen. Acts 7:54 (NRSV)

*
34

But a Pharisee in the council named Gamaliel, a teacher of the law, respected by all the people, stood up and ordered the men to be put outside for a short time. Acts 5:34 (NRSV) *
6

When Pilate heard this, he asked whether the man was a Galilean.

And when he learned that he was under Herods jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time.
8

When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign.
9

He questioned him at some length, but Jesus gave him no answer. The chief priests and the scribes stood by, vehemently accusing him. Luke 23:610 (NRSV)

10

Gamaliels student (22:3*), as the chief of persecutors. We know little about Gam(a)liel I (the elder, in distinction from his grandson of the same name).14 3637* For the citing of historical examples as arguments in speeches, compare Jer 26:1723*; Sallust Cat. 51.56; Josephus Bell. 5.37698; etc. According to Josephus Ant.
*
3

Then Satan entered into Judas called Iscariot, who was one of the twelve; Luke 22:3 (NRSV)

14

Str-B 2.63639.

*
36

For some time ago Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him; but he was killed, and all who followed him were dispersed and disappeared.
37

After him Judas the Galilean rose up at the time of the census and got people to follow him; he also perished, and all who followed him were scattered. Acts 5:3637 (NRSV) *
17

And some of the elders of the land arose and said to all the assembled people,

18

Micah of Moresheth, who prophesied during the days of King Hezekiah of Judah, said to all the people of Judah: Thus says the Lord of hosts, Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.
19

Did King Hezekiah of Judah and all Judah actually put him to death? Did he not fear the Lord and entreat the favor of the Lord, and did not the Lord change his mind about the disaster that he had pronounced against them? But we are about to bring great disaster on ourselves!
20

There was another man prophesying in the name of the Lord, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land in words exactly like those of Jeremiah.
21

And when King Jehoiakim, with all his warriors and all the officials, heard his words, the king sought to put him to death; but when Uriah heard of it, he was afraid and fled and escaped to Egypt.
22

Then King Jehoiakim sent Elnathan son of Achbor and men with him to Egypt,

23

and they took Uriah from Egypt and brought him to King Jehoiakim, who struck him down with the sword and threw his dead body into the burial place of the common people.

20.97104, Theudas appeared at the time of the procurator Cuspius Fadus (44 C.E.?), thus long after this speech of Gamaliel.15 On the other hand, the date of Judas (the Galilean, Josephus Ant. 18.23; Bell. 2.433)16 is correct, although Luke has a wrong conception of the time of the census (6 C.E.).17 Josephus says nothing about the death of Judas (but he does tell how his sons were killed, Ant. 20.102). Judass movement did not die out quickly, as Luke thinks. The incorrect order TheudasJudas leads one to ask whether this is an error based on Josephus Ant. 20.97104, where both are also named in this order (though Josephus does have their chronological relationship correct!). However, it is not likely that this error resulted from the text of Josephus, and literary dependence of Acts upon the Antiquities cannot be demonstrated.18 On , [giving] himself [out] to be somebody, compare 8:9*; Gal 2:6*; 6:3*. ., drew away, etc.: Luke combines the Greek expression lead the people to revolt with the biblical lead the people after one.19
Jeremiah 26:1723 (NRSV) Sallust Bellum Catilinae
15

Paul Winter, Miszellen zur Apostelgeschichte, EvTh 17 (1957) 398406.

16

William R. Farmer, Judas, Simon and Athronges, NTS 4 (195758) 150; Martin Hengel, Die Zeloten: Untersuchungen zur jdische Freiheitsbewegung in der Zeit von Herodes I. bis 70n. Chr. (2d ed.; AGJU 1; Leiden: Brill, 1976) 79150.
17

See the excursus after Luke 2:3* in Erich Klostermann, Das Lukasevangelium (3d ed.; HNT; Tbingen: Mohr [Siebeck], 1975) 3234.
18

Dibelius, Studies, 18687.

*
9

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great. Acts 8:9 (NRSV) *
6

And from those who were supposed to be acknowledged leaders (what they actually were makes no difference to me; God shows no partiality)those leaders contributed nothing to me. Galatians 2:6 (NRSV) *
3

For if those who are nothing think they are something, they deceive themselves. Galatians 6:3 (NRSV)

 3839* With the change from the subjunctive (if this plan should be of men ) to the indicative (but if it is of God ), Luke indicates that the advice really is from God; God has spoken his own judgment through the mouth of Gamaliel. Only with this understanding of the text does the consequence (, You might even be found) make sense. The use of conditional sentences to indicate possibility and reality here is not absolutely contrary to classical grammar.20 To be sure, the classical , if, with the indicative indicates the reality of the condition (If, as these people maintain ), as Haenchen correctly explains, and the classical , if, with the subjunctive expresses that which the speaker or writer himself believes is probable.21 It should be observed, however, that the reality of that which is expressed in the -clause can also be indicated, so that is often closely bordering on causal since. 22 On , overthrow, with personal object, see Ignatius Trall. 4.2. The classical meaning would be to put down, destroy. For Gamaliels principle, compare Pirqe Aboth 4.11: Any assembling together that is for the sake of heaven shall in the end be established; but any that is not for the sake of heaven shall not in the end be established. /, opposing God/to oppose God, is used in Euripides Bacc. to denote the battle against the new god. There is, however, no literary dependence (cf. 2 Macc 7:19*; Philostratus Vita Apoll. 4.44).23 What Gamaliel proposes is the apologetic plan of Luke.
19

Haenchen, p. 252.

*
38

So in the present case, I tell you, keep away from these men and let them alone; because if this plan or this undertaking is of human origin, it will fail;
39

but if it is of God, you will not be able to overthrow themin that case you may even be found fighting against God! They were convinced by him, Acts 5:3839 (NRSV)
20

Against Haenchen, p. 253.

21

See Raphael Khner and Bernhard Gerth, Ausfhrliche Grammatik der griechischen Sprache (3d ed.; 2 vols.; Hannover: Hahnsche Buchhandlung, 18901904) 2:2.464ff.
22

BDF 372.1; cf. Johann Matthias Stahl, Kritischhistorische Syntax des griechischen Verbums der klassischen Zeit (Heidelberg: Winter, 1907) 38283; cf. further Radermacher, Grammatik, 176 (for this advice I am indebted to M. Leumann). Ignatius Letter to the Trallians Euripides Bacchae *
19

But do not think that you will go unpunished for having tried to fight against God!

 40* , to beat, indicates the Jewish punishment of forty less one (2 Cor 11:24*). 41* Compare Luke 6:2223*.24 On , for the name, compare 9:16*; 15:26*; 21:13*.
2 Maccabees 7:19 (NRSV)
23

Alfred Vgeli, Lukas und Euripides, ThZ 9 (1953) 42938.

*
40

and when they had called in the apostles, they had them flogged. Then they ordered them not to speak in the name of Jesus, and let them go. Acts 5:40 (NRSV) *
24

Five times I have received from the Jews the forty lashes minus one. 2 Corinthians 11:24 (NRSV)

*
41

As they left the council, they rejoiced that they were considered worthy to suffer dishonor for the sake of the name. Acts 5:41 (NRSV) *
22

Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man.
23

Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. Luke 6:2223 (NRSV)
24

Wolfgang Nauck, Freude im Leiden: Zum Problem einer urchristlichen Verfolgungstradition, ZNW 46 (1955) 6880. *
16

And taking the five loaves and the two fish, he looked up to heaven, and blessed and broke them, and gave them to the disciples to set before the crowd. Luke 9:16 (NRSV) *

The Installation of the Seven Congregational Leaders Acts 6:17*

6
1 Now in these days when the disciples were increasing in number, the Hellenists murmured against the Hebrews because their widows were neglected in the daily distribution. 2/ And the twelve summoned the body of the disciples and said, It is not right that we should give up preaching the word of God to serve tables. 3/ Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. 4/ Bu we will devote ourselves to prayer and to the ministry of the word. 5/ And what they said pleased the whole multitude, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and

26

He called one of the slaves and asked what was going on. Luke 15:26 (NRSV)

*
13

This will give you an opportunity to testify. Luke 21:13 (NRSV)

*
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them.

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith. Acts 6:17 (NRSV)

Nicolaus, a proselyte of Antioch. 6/ These they set before the apostles, and they prayed and laid their hands upon them. And the word of God increased; and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith.

Behind this account lies a piece of tradition which Luke must have had in written form; note the manner in which the Hellenists and Hebrews are introduced. Up to this point there have been no indications of the coexistence of two groups. Observe also the list in vs 5*, which no longer fits with the material as Luke has revised it.1
Excursus: The Choice of the Seven

The actual events which lie behind this account of the selection of the seven can be perceived only vaguely, because Luke has radically reworked the material in order to avoid the impression of an internal crisis during the time of the apostles. The neglect of precisely this group, namely the Hellenist widows, is incomprehensible on the basis of what Luke reports. The conflict gives the impression of being artificially constructed. The role assigned to the seven does not fit with vss 814*, neither with Stephens activity nor the fact that the attack was aimed precisely at him. Nor *
5

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch. Acts 6:5 (NRSV)
1

On the peculiarities of language, see Cerfaux, La composition, 68182, reprinted in Recueil Cerfaux 2.7981. *
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place.
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.

does this role accord with the designation of Philip as evangelist (21:8*) nor with the activity of the Hellenists after their expulsion. Apparently there was a twofold organization, and this must have been recognizable even to outsiders; otherwise the persecution could not have been limited to the Hellenists. Alongside the circle around the Twelve there was a group around the seven. The seven originally had nothing to do with deacons. The continuation of the narrative indicates that there was nothing like this in Jerusalem. Luke has revised his sources in line with his conception of the church. For this reason the tension arises between vss 16* and 6:87:53*. In these latter verses Stephen must appear as preacher, in order to provide a motivation for his martyrdom. Acts 8:814 (NRSV) *
8

The next day we left and came to Caesarea; and we went into the house of Philip the evangelist, one of the seven, and stayed with him. Acts 21:8 (NRSV) *
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them. Acts 6:16 (NRSV)

*
8

Stephen, full of grace and power, did great wonders and signs among the people.

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen.
10

But they could not withstand the wisdom and the Spirit with which he spoke.

 1* , the disciples, does not occur between Luke 22:45* and Acts 6:1*. It must be a Palestinian self-designation which Luke found in a source. Use of this expression

11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God.
12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council.
13

They set up false witnesses who said, This man never stops saying things against this holy place and the law;
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us.
15

And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel.
1

Then the high priest asked him, Are these things so?

And Stephen replied: Brothers and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran,
3

and said to him, Leave your country and your relatives and go to the land that I will show you.

Then he left the country of the Chaldeans and settled in Haran. After his father died, God had him move from there to this country in which you are now living.
5

He did not give him any of it as a heritage, not even a foots length, but promised to give it to him as his possession and to his descendants after him, even though he had no child.
6

And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years.
7

But I will judge the nation that they serve, said God, and after that they shall come out and worship me in this place.
8

Then he gave him the covenant of circumcision. And so Abraham became the father of Isaac and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs. (Only first 15 verses of range shown) Acts 6:87:53 (NRSV) *

is not sufficient evidence for reconstruction of the source, since Luke himself also uses the word2 (e.g., vs 7*; 11:26*).3 2* , the twelve, means the apostles only here in Acts.4 The organization reflected in vss 12* compares with that of Jewish and other ancient relief organizations.5
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food. Acts 6:1 (NRSV) *
45

When he got up from prayer, he came to the disciples and found them sleeping because of grief, Luke 22:45 (NRSV)

Karl Heinrich Rengstorf, , TDNT 4 (1967) 45759.

*
7

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith. Acts 6:7 (NRSV) *
26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians. Acts 11:26 (NRSV)
3

Anselm Schulz, Nachfolgen und Nachnahmen: Studien ber das Verhltnis der neutestamentlichen Jngerschaft zur urchristlichen Vorbildethik (SANT 6; Munich: Ksel, 1962) 14455. *
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables. Acts 6:2 (NRSV)
4

Bda Rigaux (Die Zwlf in Geschichte und Kerygma, Der historische Jesus und der kerygmatische Christus: Beitrge zum Christusverstndnis in Forschung und Verkndigung [ed. Helmut Ristow and Karl Matthiae; Berlin: Evangelische Verlagsanstalt, 1964] 46886) defends the accounts historicity.

Excursus: The Hellenists

The Hellenists are Jews. Luke sees them as such, and this fits his view of history (no Gentile can be converted yet) and the actual historical facts. In Jerusalem at this time there was not yet a Gentile Christian group. The Hellenists are Jews whose mother tongue is Greek.6 We can make an inference about their conduct since they were the first to be attacked. They must have come into conflict with observance of the law in Judaism, that is, they may have continued Jesus line more clearly than the Twelve did.7

*
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables. Acts 6:12 (NRSV)
5

For Jewish evidence, see Str-B 2.64347; Jeremias, Jerusalem, 12834; Bo Reicke, Diakonie, Festfreude und Zelos in Verbindung mit der altchristlichen Agapenfeier (UU 1951:5; Uppsala: Lundequistska; Wiesbaden: Harrassowitz, 1951) 16785; for Hellenistic evidence, see Hendrik Bolkestein, Wohlttigkeit und Armenpflage im vorchristlichen Altertum: Ein Beitrag zum Problem Moral und Gesellschaft (Utrecht: Oosthoek, 1939; reprinted New York: Arno, 1979); PW 4.440; 7.17282; on charity among the Essenes, see Herbert Braun, Sptjdisch-hretischer und frhchristlicher Radikalismus (2 vols. in 1; BHTh 24; Tbingen: Mohr [Siebeck], 1957) 1.78.
6

Contrary to Beginnings 5.5960.

Literature: Oscar Cullmann, The Significance of the Qumran Texts for Research into the Beginnings of Christianity, JBL 74 (1955) 21326, reprinted in The Scrolls and the New Testament (ed. Krister Stendahl; New York: Harper, 1957) 1832. He argues that converted members of the Qumran community were among the Hellenists. Nils Alstrup Dahl, Das Volk Gottes: Eine Untersuchung zum Kirchenbewusstsein des Urchristentums (Skrifter utgitt av det Norse Videnskaps-Akademi i Oslo, 2 hist.-filos. Klasse 1941:2; Oslo; Dybwad, 1941; reprinted Darmstadt; Wissenschaftliche Buchgesellschaft, 1963) 19398. Werner Georg Kmmel, Das Urchristentum, ThR n.s. 14 (1942) 91. Werner Georg Kmmel, Das Urchristentum: III: Die Geschichte der Urkirche, ThR n.s. 17 (1948 49) 2326.

 34* Seven is an established designation (21:8*). Local officials of the Jewish community8 and also ancient councils9 consisted of seven members. The expression , ministry of the word, is not a technical term, but is formulated ad hoc. The description of the installation (proposal, choice by the congregation, and ordination under the direction of the congregation) reflects the custom of the church at the time of Luke and is not to be used for the reconstruction of the polity of the early church. 56* On , pleased, compare 2 Sam 3:36* LXX. , full, is indeclinable here.10 All the names in the list are Greek, which means that all the appointed deacons
Johannes Munck, Paul and the Salvation of Mankind (Richmond: John Knox, 1959) 21828. He has a completely different conception. C. F. D, Moule, Once More, Who Were the Hellenists? ExpTim 70 (195859) 100102. Albrecht Oepke, Das Neue Gottesvolk in Schrifttum, Schauspiel, bildender Kunst und Weltgestaltung (Gtersloh: Bertelsmann, 1950) 18890. Simon, St Stephen Ceslas Spicq, Lptre aux Hbreux, Apollos, Jean-Baptiste, les Hellnistes et Qumran, RevQ 1 (195859) 36590. Hans Windisch, , TDNT 2 (1964) 51112. *
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word. Acts 6:34 (NRSV)

Str-B 2.641. septemviri; , SIG 1 no. 495.2.

*
5

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them. Acts 6:56 (NRSV)

(Luke does not actually use the title) are Hellenists. However, with Luke they do not appear as such. The majority of the seven are unfamiliar. Philip is mentioned in 21:8. He is confused or identified by later writers with the member of the Twelve who has the same name. Legend associates Nicolaus with the Nicolaitans (Rev 2:6*, 15*; Irenaeus Adv. haer. 1.26.3; cf. Clement Alex. Strom. 2.20, 118.3ff 3.4.2526).11 7* Contrary to the situation at Qumran, the priests who join the community have no significance for the structure of the community.12
The Attack on Stephen Acts 6:87:1*

36

All the people took notice of it, and it pleased them; just as everything the king did pleased all the people. 2 Samuel 3:36 (NRSV)
10

BDF 137.1.

*
6

Yet this is to your credit: you hate the works of the Nicolaitans, which I also hate. Revelation 2:6 (NRSV)

*
15

So you also have some who hold to the teaching of the Nicolaitans. Revelation 2:15 (NRSV)

Irenaeus Adversus haereses Clement Alex. Clement of Alexandria Stromata

11

For information about laying on of hands, see the excursus to 1 Tim 4:14* in DibeliusConzelmann, Pastoral Epistles, 7071. On the difference between leaning ones hands on someone (

) and laying ones hands on someone () , see David Daube, The

New Testament and Rabbinic Judaism (London: Athlone, 1956) 22446; Joachim Jeremias, ausserchristlich bezeugt, ZNW 48 (1957) 12930.
12

On , obedient to the faith, see the commentaries on Rom 1:5*.

*
8

Stephen, full of grace and power, did great wonders and signs among the people.

6
8 And Stephen, full of grace and power, did great wonders and signs among the people. 9/ Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen. 10/ But they could not withstand the wisdom and the Spirit with which he spoke. 11/ Then they secretly instigated men, who said, We have heard him speak blasphemous words against Moses and God. 12/ And they stirred up the people and the elders and the scribes, and they came upon him and seized him and brought him before the council, 13/ and set up false witnesses who said, This man never ceases to speak words against this holy place and the law; 14/ for we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 15/ And gazing at him, all who sat in the council saw that his face was like the face of an angel. And the high priest said, Is this so?

Here we have the climax of the events which began with chapter 4. 8* Compare vs 5*. The portrayal of Stephen clashes with vss 34* (see above). Luke does not know of any concrete miracles performed by Stephen.
9

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen.
10

But they could not withstand the wisdom and the Spirit with which he spoke.

11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God.
12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council.
13

They set up false witnesses who said, This man never stops saying things against this holy place and the law;
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us.
15

And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel.
1

Then the high priest asked him, Are these things so? Acts 6:87:1 (NRSV)

*
8

Stephen, full of grace and power, did great wonders and signs among the people. Acts 6:8 (NRSV)

 9* , synagogue, means the building as well as the congregation, but here the meaning is closer to the latter.1 Luke is probably not thinking of several (Hellenistic) synagogues, but of one, which had a varied makeup. In regard to the synagogues of foreigners note the inscription from Jerusalem regarding the synagogue of Theodotos.2 A synagogue of the Alexandrians is mentioned in t. Meg. 2.6 and y. Meg. 373d, 29; in the parallel (in b. Meg. 26a) the reference to the synagogue of the Tarsusites possibly indicates the same building. Most understand the Freedmen as does Chrysostom Hom. 15 on Acts:3 , the freedmen of the Romans, that is, the liberated descendants of the Jews who had been taken to Rome by Pompey (Philo Leg. Gai. 155). Many interpreters have recourse to conjecture (following the example of the Armenian version), namely, Libyans.4 10* Compare 4:14* and Luke 21:15*.

*
9

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen. Acts 6:9 (NRSV)
1

Wolfgang Schrage, , TDNT 7 (1971) 837.

Adolf Deissmann, Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World (rev. ed.; trans. L. R. M. Strachey; Garden City, NY: Doubleday, Doran, 1927) 43941. t. Tosepta Meg. Megilla y. Jerusalem Talmud
3

PG 60.120.

Philo De legatione ad Gaium

4

J. Rendel Harris, The History of a Conjectural Emendation, Expositor VI, 6 (1902) 37890; Theodor Nissen, Philologisches zu Act. apost. 6, 9, Philologus 95 (194243) 31013. *
10

But they could not withstand the wisdom and the Spirit with which he spoke. Acts 6:10 (NRSV)

 11* On , instigate, compare Mart. Pol. 17.2. For the accusation, compare Josephus Ant. 20.200 (against James, the Lords brother). 12* The subject (they) is not clear. This time the people are on the side of the opponents (in contrast to 5:26*), and this goes back to the source. The report alternates between the description of a riot and of legal proceedings (the same thing happens later: we find an alternation between a description of a lynching and an official execution). It is not possible, however, to distinguish two sources.5 We have a source which Luke has worked over and the alternation corresponds to his intent: the authorities behave like a mob. 13* The false witnesses are reminiscent of the trial of Jesus;6 they are not found in Lukes account of the passion. We might ask in what sense they are false witnesses, since
14

When they saw the man who had been cured standing beside them, they had nothing to say in opposition. Acts 4:14 (NRSV) *
15

for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. Luke 21:15 (NRSV) *
11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God. Acts 6:11 (NRSV) *
12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council. Acts 6:12 (NRSV)
5

In Beginnings 2.14849, the two sources are identified as follows: (1) vss 911* and 7:5458a*, which describe the actions of a lynch mob; (2) vss 1214* and 7:58b60*, which portray a trial and an execution. *
13

They set up false witnesses who said, This man never stops saying things against this holy place and the law; Acts 6:13 (NRSV)

their charge appears to be confirmed by the speech which follows. But in Lukes view Stephen keeps the law (7:53*)thus they are lying. For , place, used of the temple, compare 21:28*; 2 Macc 5:1720*; the rabbis. 14* What is presented here is the accusation against Jesus as found in Mark 14:58*, again absent from Lukes passion account. Thus in relating the trial of the first martyr,
6

See the commentaries on Mark 14:5758*.

*
53

You are the ones that received the law as ordained by angels, and yet you have not kept it. Acts 7:53 (NRSV)

*
28

Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near. Luke 21:28 (NRSV) *
17

Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who lived in the city, and that this was the reason he was disregarding the holy place.
18

But if it had not happened that they were involved in many sins, this man would have been flogged and turned back from his rash act as soon as he came forward, just as Heliodorus had been, whom King Seleucus sent to inspect the treasury.
19

But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.
20

Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled. 2 Maccabees 5:1720 (NRSV) *
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us. Acts 6:14 (NRSV) *

Luke had the trial of Jesus in mind and used material which might have been dangerous if applied to the earlier occasion.7 The Gospel of Thomas (Logion 71) transmits the saying of Jesus in the first person (Jesus said, I will destroy this house ). 15* The idea of an angel-like face here is found frequently in Judaism.8 This motif is used in an artificial manner in Paul and Thecla 3, where Paul is described: At times he looked like a man, and at times he had the face of an angel ( , ). This verse, a Lukan insertion (it intrudes between vs 14* and 7:1*),9 shows us a picture of the Christian martyr in its nascent state (cf. Mart. Pol. 12.1). The natural continuation is the vision in 7:5556*. Luke has inserted the speech in the (expanded) martyrdom of Stephen which he had before him.10

58

We heard him say, I will destroy this temple that is made with hands, and in three days I will build another, not made with hands. Mark 14:58 (NRSV)
7

Haenchen, p. 274. On the saying itself, see Marcel Simon, Retour du Christ et reconstruction du Temple dans la pense chrtienne primitive, Aux sources de la tradition, 24757, and (especially on the negative formulation) Johann Bihler, Der Stephanusbericht, (Apg 6, 815 und 7, 548, 2), BZ n.s. 3 (1959) 25759, who emphasizes that the wording of the accusation assumes the Lukan(!) conception of the temple. *
15

And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel. Acts 6:15 (NRSV)
8

Str-B 1.752; 2.66566.

Paul and Thecla Acts of Paul and Thecla *

1

Then the high priest asked him, Are these things so? Acts 7:1 (NRSV)

Hans Werner Surkau, Martyrien in jdischer und frhchristlicher Zeit (FRLANT 54; Gttingen: Vandenhoeck & Ruprecht, 1938) 1089. *
55

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God.

Stephens Speech before the Council Acts 7:253*

56

Look, he said, I see the heavens opened and the Son of Man standing at the right hand of God! Acts 7:5556 (NRSV)
10

Dibelius, Studies, 16869.

*
2

And Stephen replied: Brothers and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran,
3

and said to him, Leave your country and your relatives and go to the land that I will show you.

Then he left the country of the Chaldeans and settled in Haran. After his father died, God had him move from there to this country in which you are now living.
5

He did not give him any of it as a heritage, not even a foots length, but promised to give it to him as his possession and to his descendants after him, even though he had no child.
6

And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years.
7

But I will judge the nation that they serve, said God, and after that they shall come out and worship me in this place.
8

Then he gave him the covenant of circumcision. And so Abraham became the father of Isaac and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.
9

The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him,

10

and rescued him from all his afflictions, and enabled him to win favor and to show wisdom when he stood before Pharaoh, king of Egypt, who appointed him ruler over Egypt and over all his household.
11

Now there came a famine throughout Egypt and Canaan, and great suffering, and our ancestors could find no food.
12

But when Jacob heard that there was grain in Egypt, he sent our ancestors there on their first visit.
13

On the second visit Joseph made himself known to his brothers, and Josephs family became known to Pharaoh.

7
2 And Stephen said: Brethren and fathers, hear me. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 3/ and said to him, Depart from your land and from your kindred and go into the land which I will show you. 4/ Then he departed from the land of the Chaldeans, and lived in Haran. And after his father died, God removed him from there into this land in which you are now living; 5/ yet he gave him no inheritance in it, not even a foots length, but promised to give it to him in possession and to his posterity after him, though he had no child. 6/ And God spoke to this effect, that his posterity would be aliens in a land belonging to others, who would enslave them and ill-treat them four hundred years. 7/ But I will judge the nation which they serve, said God, and after that they shall come out and worship me in this place. 8/ And he gave him the covenant of circumcision. And so Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs. 9 And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him, 10/ and rescued him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt, who made him governor over Egypt and over all his household. 11/ Now there came a famine throughout all Egypt and Canaan, and great affliction, and our fathers could find no food. 12/ But when Jacob heard that there was grain in Egypt, he sent forth our fathers the first time. 13/ And at the second visit Joseph made himself known to his brothers, and Josephs family became known to Pharaoh. 14/ And Joseph sent and called to him Jacob his father and all his kindred, seventy-five souls; 15/ and Jacob went down into Egypt. And he died, himself and our fathers, 16/ and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem. 17 But as the time of the promise drew near, which God had granted to Abraham, the people grew and multiplied in Egypt 18/ till there arose over Egypt another king who had not known Joseph. 19/ He dealt craftily with our race and forced our fathers to expose their infants, that they might not be kept alive. 20/ At this time Moses was born, and was beautiful before God. And he was brought up for three months in his
14

Then Joseph sent and invited his father Jacob and all his relatives to come to him, seventy-five in all;
15

so Jacob went down to Egypt. He himself died there as well as our ancestors,

16

and their bodies were brought back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.
17

But as the time drew near for the fulfillment of the promise that God had made to Abraham, our people in Egypt increased and multiplied (Only first 15 verses of range shown) Acts 7:253 (NRSV)

23

30

35

44

fathers house; 21/ and when he was exposed, Pharaohs daughter adopted him and brought him up as her own son. 22/ And Moses was instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds. When he was forty years old, it came into his heart to visit his brethren, the sons of Israel. 24/ And seeing one of them being wronged, he defended the oppressed man and avenged him by striking the Egyptian. 25/ He supposed that his brethren understood that God was giving them deliverance by his hand, but they did not understand. 26/ And on the following day he appeared to them as they were quarreling and would have reconciled them, saying, Men, you are brethren, why do you wrong each other? 27/ But the man who was wronging his neighbor thrust him aside, saying, Who made you a ruler and a judge over us? 28/ Do you want to kill me as you killed the Egyptian yesterday? 29/ At this retort Moses fled, and became an exile in the land of Midian, where he became the father of two sons. Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. 31/ When Moses saw it he wondered at the sight; and as he drew near to look, the voice of the Lord came, 32/ I am the God of your fathers, the God of Abraham and of Isaac and of Jacob. And Moses trembled and did not dare to look. 33/ And the Lord said to him, Take off the shoes from your feet, for the place where you are standing is holy ground. 34/ I have surely seen the ill-treatment of my people that are in Egypt and heard their groaning, and I have come down to deliver them. And now come, I will send you to Egypt. This Moses whom they refused, saying, Who made you a ruler and a judge? God sent as both ruler and deliverer by the hand of the angel that appeared to him in the bush. 36/ He led them out, having performed wonders and signs in Egypt and at the Red Sea, and in the wilderness for forty years. 37/ This is the Moses who said to the Israelites, God will raise up for you a prophet from your brethren as he raised me up. 38/ This is he who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers; and he received living oracles to give to us. 39/ Our fathers refused to obey him, but thrust him aside, and in their hearts they turned to Egypt, 40/ saying to Aaron, Make for us gods to go before us; as for this Moses who led us out from the land of Egypt, we do not know what has become of him. 41/ And they made a calf in those days, and offered a sacrifice to the idol and rejoiced in the works of their hands. 42/ But God turned [or: turned himself away] and gave them over to worship the host of heaven, as it is written in the book of the prophets: Did you offer to me slain beasts and sacrifices, forty years in the wilderness, O house of Israel? 43/ And you took up the tent of Moloch, and the star of the god Rephan, the figures which you made to worship; and I will remove you beyond Babylon. Our fathers had the tent of witness in the wilderness, even as he who spoke to Moses directed him to make it, according to the pattern that he had seen. 45/ Our fathers in turn brought it in with Joshua when they dispossessed the nations which God thrust out before our fathers. So it was until the days of David, 46/ who found favor in the sight of God and asked leave to find a habitation for the God of Jacob. 47/ But it was Solomon who built a house for him. 48/ Yet the Most High does not dwell in houses made with hands; as the prophet says, 49/ Heaven is my throne, and earth my footstool. What house will you build for me, says the Lord,

51

or what is the place of my rest? 50/ Did not my hand make all these things? You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. 52/ Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, 53/ you who received the law as delivered by angels and did not keep it.

The same introduction, Brethren and fathers, hear , is found in 22:1*. 27* Abraham. In these heilsgeschichtlich (salvation-history) summaries the events selected from the stories of Abraham vary more widely than events selected from the time of Moses.1 2* For God of glory, see Ps 29 (28):3* LXX; for , appeared, compare Gen 12:7* LXX. 1QapGen 22.27 renders Gen 15:1* as follows: After these things God

*
1

Now the festival of Unleavened Bread, which is called the Passover, was near. Luke 22:1 (NRSV)

*
2

And Stephen replied: Brothers and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran,
3

and said to him, Leave your country and your relatives and go to the land that I will show you.

Then he left the country of the Chaldeans and settled in Haran. After his father died, God had him move from there to this country in which you are now living.
5

He did not give him any of it as a heritage, not even a foots length, but promised to give it to him as his possession and to his descendants after him, even though he had no child.
6

And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years.
7

But I will judge the nation that they serve, said God, and after that they shall come out and worship me in this place. Acts 7:27 (NRSV)
1

R. Storch, Die Stephanusrede Ag 7:253* (Diss., Gttingen, 1967) 11ff; Nils A. Dahl, The Story of Abraham in Luke-Acts, Studies in Luke-Acts, 13958, reprinted in his Jesus in the Memory of the Early Church (Minneapolis: Augsburg, 1976) 6686. *

appeared to Abram in a vision and spoke to him. Matthew Black concludes that in this passage Luke has taken material from an Aramaic Targum of his time.2 Actually it derives from Gen 12:7* LXX. , when he was in Mesopotamia, is in contradiction to Gen 12:1*. In recalling the travels of Abraham the stopover in Haran can be skipped over (cf. Gen 15:7*; Neh 9:7*; and to a certain degree Philo Abr. 62). Lukes strong emphasis on Haran, therefore, is striking.3
2

And Stephen replied: Brothers and fathers, listen to me. The God of glory appeared to our ancestor Abraham when he was in Mesopotamia, before he lived in Haran, Acts 7:2 (NRSV) *
2

O Lord my God, I cried to you for help, and you have healed me. Psalm 30:2 (NRSV)

*
7

Then the Lord appeared to Abram, and said, To your offspring I will give this land. So he built there an altar to the Lord, who had appeared to him. Genesis 12:7 (NRSV) 1QapGen Genesis Apocryphon from Qumran Cave 1 *
1

After these things the word of the Lord came to Abram in a vision, Do not be afraid, Abram, I am your shield; your reward shall be very great. Genesis 15:1 (NRSV)
2

Matthew Black, Die Erforschung der Muttersprache Jesu, ThLZ 82 (1957) 666.

*
1

Now the Lord said to Abram, Go from your country and your kindred and your fathers house to the land that I will show you. Genesis 12:1 (NRSV) *
7

Then he said to him, I am the Lord who brought you from Ur of the Chaldeans, to give you this land to possess. Genesis 15:7 (NRSV)

 3* This verse follows Gen 12:1*, though omitting and your fathers house because in Acts the departure, rather than from Haran, is from Ur, from which Abrahams father must also depart (cf. vs 4*). It is not necessary to understand this as dependent upon the Palestinian Targum tradition.4 4* And after his father died clashes with the numbers in Gen 11:2612:4*, but agrees with the Samaritan Pentateuch (Gen 11:32*145 years instead of 205) and with Philo Migr. Abr. 177.

*
7

You are the Lord, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham; Nehemiah 9:7 (NRSV) Philo De Abrahamo
3

Wilhelm Mundle, Die Stephanusrede Apg. 7: Eine Mrtyrerapologie, ZNW 20 (1921) 140.

*
3

and said to him, Leave your country and your relatives and go to the land that I will show you. Acts 7:3 (NRSV)

*
4

Then he left the country of the Chaldeans and settled in Haran. After his father died, God had him move from there to this country in which you are now living. Acts 7:4 (NRSV)
4

Max Wilcox, The Semitisms of Acts (Oxford: Clarendon, 1965) 2627.

*
26

When Terah had lived seventy years, he became the father of Abram, Nahor, and Haran.

27

Now these are the descendants of Terah. Terah was the father of Abram, Nahor, and Haran; and Haran was the father of Lot.
28

Haran died before his father Terah in the land of his birth, in Ur of the Chaldeans.

29

Abram and Nahor took wives; the name of Abrams wife was Sarai, and the name of Nahors wife was Milcah. She was the daughter of Haran the father of Milcah and Iscah.
30

Now Sarai was barren; she had no child.

 5* This verse combines a biblical expression (Deut 2:5*) and a free quotation of Gen 17:8* (cf. 48:4*; 12:7*; 13:15*).5 The conception of promise is developed by reference to the paradox that Abraham as yet had no child (Rom 4:1822*).
31

Terah took his son Abram and his grandson Lot son of Haran, and his daughter-in-law Sarai, his son Abrams wife, and they went out together from Ur of the Chaldeans to go into the land of Canaan; but when they came to Haran, they settled there.
32

The days of Terah were two hundred five years; and Terah died in Haran.

Now the Lord said to Abram, Go from your country and your kindred and your fathers house to the land that I will show you.
2

I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing.
3

I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.
4

So Abram went, as the Lord had told him; and Lot went with him. Abram was seventy-five years old when he departed from Haran. Genesis 11:2612:4 (NRSV) *
32

The days of Terah were two hundred five years; and Terah died in Haran. Genesis 11:32 (NRSV)

Philo De migratione Abrahami *

5

He did not give him any of it as a heritage, not even a foots length, but promised to give it to him as his possession and to his descendants after him, even though he had no child. Acts 7:5 (NRSV) *
5

not to engage in battle with them, for I will not give you even so much as a foots length of their land, since I have given Mount Seir to Esau as a possession. Deuteronomy 2:5 (NRSV) *

 67* The reference to the time in bondage has this same sense of emphasizing the crisis through which God realized his promise. There are clear echoes of Gen 15:1314*, with a
8

And I will give to you, and to your offspring after you, the land where you are now an alien, all the land of Canaan, for a perpetual holding; and I will be their God. Genesis 17:8 (NRSV) *
4

and said to me, I am going to make you fruitful and increase your numbers; I will make of you a company of peoples, and will give this land to your offspring after you for a perpetual holding. Genesis 48:4 (NRSV) *
7

Then the Lord appeared to Abram, and said, To your offspring I will give this land. So he built there an altar to the Lord, who had appeared to him. Genesis 12:7 (NRSV) *
15

for all the land that you see I will give to you and to your offspring forever. Genesis 13:15 (NRSV)

For the negative , not, with the participle, see BDF 430.2.

*
18

Hoping against hope, he believed that he would become the father of many nations, according to what was said, So numerous shall your descendants be.
19

He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarahs womb.
20

No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God,
21

being fully convinced that God was able to do what he had promised. Therefore his faith was reckoned to him as righteousness. Romans 4:1822 (NRSV)

22

touch from Exod 2:22*, and an expansion from Exod 3:12*. , mountain, is replaced by , place, thus Sinai is replaced by Jerusalem or the Temple (these two meaning essentially the same thing).6 Compare 6:1314*. Luke applies Scripture to the situation of
6

And God spoke in these terms, that his descendants would be resident aliens in a country belonging to others, who would enslave them and mistreat them during four hundred years.
7

But I will judge the nation that they serve, said God, and after that they shall come out and worship me in this place. Acts 7:67 (NRSV) *
13

Then the Lord said to Abram, Know this for certain, that your offspring shall be aliens in a land that is not theirs, and shall be slaves there, and they shall be oppressed for four hundred years;
14

but I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions. Genesis 15:1314 (NRSV) *
22

She bore a son, and he named him Gershom; for he said, I have been an alien residing in a foreign land. Exodus 2:22 (NRSV) *
12

He said, I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain. Exodus 3:12 (NRSV)
6

Arguing for the Temple: Holtz, Zitate, 98; Storch, Stephanusrede, 3031.

*
13

They set up false witnesses who said, This man never stops saying things against this holy place and the law;
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us. Acts 6:1314 (NRSV)

Stephen. This alteration does not prove that the passage was composed in Jerusalem (Holtz), but indicates the hand of Luke. 8* Here is the introduction to the patriarchical history. For , covenant of circumcision, see Gen 17:10*, 12*circumcision is the visible mark of historical continuity. There is no hint of criticism of any sort here. A comparison with the account in Ps.-Clem. Recog. 1.3234 is interesting.7 For , and so, compare 27:44*; 28:14*.

*
8

Then he gave him the covenant of circumcision. And so Abraham became the father of Isaac and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs. Acts 7:8 (NRSV) *
10

This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. Genesis 17:10 (NRSV) *
12

Throughout your generations every male among you shall be circumcised when he is eight days old, including the slave born in your house and the one bought with your money from any foreigner who is not of your offspring. Genesis 17:12 (NRSV)
7

Hans Joachim Schoeps, Aus frhchristlicher Zeit: Religionsgeschichtlicher Untersuchungen (Tbingen: Mohr [Siebeck], 1950) 24ff; Strecker, Judenchristentum, 22154. *
44

and stay with him a while, until your brothers fury turns away Genesis 27:44 (NRSV)

*
14

and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Genesis 28:14 (NRSV)

 916* Joseph. The bearers of the promise themselves bring about the crisis (Gen 37:11*, 28*; 39:21*), thus placing the stress on divine guidance. The emphasis is not on an accusation against the patriarchs (4 Macc. 7.19*; 16.25*; cf. Ps 105 [104]:17*).
*
9

The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him,

10

and rescued him from all his afflictions, and enabled him to win favor and to show wisdom when he stood before Pharaoh, king of Egypt, who appointed him ruler over Egypt and over all his household.
11

Now there came a famine throughout Egypt and Canaan, and great suffering, and our ancestors could find no food.
12

But when Jacob heard that there was grain in Egypt, he sent our ancestors there on their first visit.
13

On the second visit Joseph made himself known to his brothers, and Josephs family became known to Pharaoh.
14

Then Joseph sent and invited his father Jacob and all his relatives to come to him, seventy-five in all;
15

so Jacob went down to Egypt. He himself died there as well as our ancestors,

16

and their bodies were brought back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem. Acts 7:916 (NRSV) *
11

So his brothers were jealous of him, but his father kept the matter in mind. Genesis 37:11 (NRSV)

*
28

When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt. Genesis 37:28 (NRSV) *
21

But the Lord was with Joseph and showed him steadfast love; he gave him favor in the sight of the chief jailer.

 10* Compare Gen 41:3745* and Ps 105 (104):21*. There are only hints at the , afflictions, of Joseph.

Genesis 39:21 (NRSV) *

19

since they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live to God. 4 Maccabees 7:19 (NRSV) *
25

They knew also that those who die for the sake of God live to God, as do Abraham and Isaac and Jacob and all the patriarchs. 4 Maccabees 16:25 (NRSV) *
17

he had sent a man ahead of them, Joseph, who was sold as a slave. Psalm 105:17 (NRSV)

*
10

and rescued him from all his afflictions, and enabled him to win favor and to show wisdom when he stood before Pharaoh, king of Egypt, who appointed him ruler over Egypt and over all his household. Acts 7:10 (NRSV) *
37

The proposal pleased Pharaoh and all his servants.

38

Pharaoh said to his servants, Can we find anyone else like thisone in whom is the spirit of God?
39

So Pharaoh said to Joseph, Since God has shown you all this, there is no one so discerning and wise as you.
40

You shall be over my house, and all my people shall order themselves as you command; only with regard to the throne will I be greater than you.
41

And Pharaoh said to Joseph, See, I have set you over all the land of Egypt.

 11* Here Gen 41:5457* and 42:5* are followed, incorporating material from Ps 37 (36):19* LXX.
42

Removing his signet ring from his hand, Pharaoh put it on Josephs hand; he arrayed him in garments of fine linen, and put a gold chain around his neck.
43

He had him ride in the chariot of his second-in-command; and they cried out in front of him, Bow the knee! Thus he set him over all the land of Egypt.
44

Moreover Pharaoh said to Joseph, I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt.
45

Pharaoh gave Joseph the name Zaphenath-paneah; and he gave him Asenath daughter of Potiphera, priest of On, as his wife. Thus Joseph gained authority over the land of Egypt. Genesis 41:3745 (NRSV) *
21

He made him lord of his house, and ruler of all his possessions, Psalm 105:21 (NRSV)

*
11

Now there came a famine throughout Egypt and Canaan, and great suffering, and our ancestors could find no food. Acts 7:11 (NRSV) *
54

and the seven years of famine began to come, just as Joseph had said. There was famine in every country, but throughout the land of Egypt there was bread.
55

When all the land of Egypt was famished, the people cried to Pharaoh for bread. Pharaoh said to all the Egyptians, Go to Joseph; what he says to you, do.
56

And since the famine had spread over all the land, Joseph opened all the storehouses, and sold to the Egyptians, for the famine was severe in the land of Egypt.
57

Moreover, all the world came to Joseph in Egypt to buy grain, because the famine became severe throughout the world. Genesis 41:5457 (NRSV) *

 12* Compare Gen 42:12*. The narrator assumes that the reader is familiar with the material. The purpose is not to report the events, but to interpret them. 14* Compare Deut 10:22*. The number seventy-five follows Gen 46:27* LXX (cf. Exod 1:4*; 4QExoda;8 Philo Migr. Abr. 198207).
5

Thus the sons of Israel were among the other people who came to buy grain, for the famine had reached the land of Canaan. Genesis 42:5 (NRSV) *
18

I confess my iniquity; I am sorry for my sin. Psalm 38:18 (NRSV)

*
12

But when Jacob heard that there was grain in Egypt, he sent our ancestors there on their first visit. Acts 7:12 (NRSV) *
1

When Jacob learned that there was grain in Egypt, he said to his sons, Why do you keep looking at one another?
2

I have heard, he said, that there is grain in Egypt; go down and buy grain for us there, that we may live and not die. Genesis 42:12 (NRSV) *
14

Then Joseph sent and invited his father Jacob and all his relatives to come to him, seventy-five in all; Acts 7:14 (NRSV) *
22

Your ancestors went down to Egypt seventy persons; and now the Lord your God has made you as numerous as the stars in heaven. Deuteronomy 10:22 (NRSV) *

 15* Compare Gen 46:6*; 49:33*; Exod 1:6*. 16* Compare Gen 23:1617*. The author here mentions a fact earlier skipped over (vs 15*), namely, Abrahams purchase of a grave. The designation of the place as Shechem
27

The children of Joseph, who were born to him in Egypt, were two; all the persons of the house of Jacob who came into Egypt were seventy. Genesis 46:27 (NRSV) *
4

Dan and Naphtali, Gad and Asher. Exodus 1:4 (NRSV)

4QExod Fragment = Exod 1:15 from Qumran Cave 4

8

Milik, Ten Years, 24.

*
15

so Jacob went down to Egypt. He himself died there as well as our ancestors, Acts 7:15 (NRSV)

*
6

They also took their livestock and the goods that they had acquired in the land of Canaan, and they came into Egypt, Jacob and all his offspring with him, Genesis 46:6 (NRSV) *
33

When Jacob ended his charge to his sons, he drew up his feet into the bed, breathed his last, and was gathered to his people. Genesis 49:33 (NRSV) *
6

Then Joseph died, and all his brothers, and that whole generation. Exodus 1:6 (NRSV)

*
16

and their bodies were brought back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.

results from a confusion with Jacobs purchase of land as reported in Gen 33:19* (cf. further the statement about Joseph in Josh 24:32*). According to Gen 49:30* and 50:13*, Jacob was buried in Hebron. According to Josephus Ant. 2.199, Josephs brothers were buried there as well (cf. further Jub. 46.9). Jeremias suspects that a local Shechem tradition
Acts 7:16 (NRSV) *
16

Abraham agreed with Ephron; and Abraham weighed out for Ephron the silver that he had named in the hearing of the Hittites, four hundred shekels of silver, according to the weights current among the merchants.
17

So the field of Ephron in Machpelah, which was to the east of Mamre, the field with the cave that was in it and all the trees that were in the field, throughout its whole area, passed Genesis 23:1617 (NRSV) *
19

And from the sons of Hamor, Shechems father, he bought for one hundred pieces of money the plot of land on which he had pitched his tent. Genesis 33:19 (NRSV) *
32

The bones of Joseph, which the Israelites had brought up from Egypt, were buried at Shechem, in the portion of ground that Jacob had bought from the children of Hamor, the father of Shechem, for one hundred pieces of money; it became an inheritance of the descendants of Joseph. Joshua 24:32 (NRSV) *
30

in the cave in the field at Machpelah, near Mamre, in the land of Canaan, in the field that Abraham bought from Ephron the Hittite as a burial site. Genesis 49:30 (NRSV) *
13

They carried him to the land of Canaan and buried him in the cave of the field at Machpelah, the field near Mamre, which Abraham bought as a burial site from Ephron the Hittite. Genesis 50:13 (NRSV)

is responsible for the reference to Shechem.9 For from the sons of Hamor, compare Gen 33:19* and Josh 24:32* (not the LXX!).10
Excursus: Joseph

Joseph is often understood as a type of the innocent. But it is precisely the sufferings of Joseph that are all but ignored. The emphasis does not fall on typological significance, but on the notion that God carries through his saving work contrary to human probability. This account is based on adherence to the biblical pattern: CanaanEgyptdeliverancereturn (the last anticipated in the burial of the patriarchs). 1743* Moses.
9

Joachim Jeremias, Heiligengrber in Jesu Umwelt (Mt. 23:29; Lk. 11:47*): Eine Untersuchung zur Volksreligion der Zeit Jesu (Gttingen: Vandenhoeck & Ruprecht, 1958) 3738.
10

On the Joseph and Moses narratives in Philo, see E. R. Goodenough, The Politics of Philo Judaeus: Practice and Theory (New Haven: Yale University, 1938; reprinted Hildesheim: Olms, 1967) 3239, 4363. *
17

But as the time drew near for the fulfillment of the promise that God had made to Abraham, our people in Egypt increased and multiplied
18

until another king who had not known Joseph ruled over Egypt.

19

He dealt craftily with our race and forced our ancestors to abandon their infants so that they would die.
20

At this time Moses was born, and he was beautiful before God. For three months he was brought up in his fathers house;
21

and when he was abandoned, Pharaohs daughter adopted him and brought him up as her own son.
22

So Moses was instructed in all the wisdom of the Egyptians and was powerful in his words and deeds.
23

When he was forty years old, it came into his heart to visit his relatives, the Israelites.

24

When he saw one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian.
25

He supposed that his kinsfolk would understand that God through him was rescuing them, but they did not understand.
26

The next day he came to some of them as they were quarreling and tried to reconcile them, saying, Men, you are brothers; why do you wrong each other?

 17* The fulfillment of the promise, as in Exod 1:7*. 18* This verse quotes Exod 1:8* LXX almost verbatim.
27

But the man who was wronging his neighbor pushed Moses aside, saying, Who made you a ruler and a judge over us?
28

Do you want to kill me as you killed the Egyptian yesterday?

29

When he heard this, Moses fled and became a resident alien in the land of Midian. There he became the father of two sons.
30

Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush.
31

When Moses saw it, he was amazed at the sight; and as he approached to look, there came the voice of the Lord:
32

I am the God of your ancestors, the God of Abraham, Isaac, and Jacob. Moses began to tremble and did not dare to look. (Only first 15 verses of range shown) Acts 7:1743 (NRSV) *
17

But as the time drew near for the fulfillment of the promise that God had made to Abraham, our people in Egypt increased and multiplied Acts 7:17 (NRSV) *
7

But the Israelites were fruitful and prolific; they multiplied and grew exceedingly strong, so that the land was filled with them. Exodus 1:7 (NRSV) *
18

until another king who had not known Joseph ruled over Egypt. Acts 7:18 (NRSV)

*
8

Now a new king arose over Egypt, who did not know Joseph. Exodus 1:8 (NRSV)

 19* Compare Exod 1:1011*. For , forced, compare Num 20:15* with 1 Kgs 17:20*.11 For , be kept alive, compare Exod 1:1718* and Luke 17:33*.
*
19

He dealt craftily with our race and forced our ancestors to abandon their infants so that they would die. Acts 7:19 (NRSV) *
10

Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land.
11

Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pithom and Rameses, for Pharaoh. Exodus 1:1011 (NRSV) *
15

how our ancestors went down to Egypt, and we lived in Egypt a long time; and the Egyptians oppressed us and our ancestors; Numbers 20:15 (NRSV) *
20

He cried out to the Lord, O Lord my God, have you brought calamity even upon the widow with whom I am staying, by killing her son? 1 Kings 17:20 (NRSV)
11

On the infinitive , to make, see BDF 400.8.

*
17

But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live.
18

So the king of Egypt summoned the midwives and said to them, Why have you done this, and allowed the boys to live? Exodus 1:1718 (NRSV) *
33

Those who try to make their life secure will lose it, but those who lose their life will keep it.

 20* Moses is , beautiful (cf. Exod 2:2* LXX; Heb 11:23*; Philo Vita Mos. 1.9,18; Josephus Ant. 2.224, 23132).12 Beauty is an attribute of the , divine man (Lucian Alex. 3).13 2122* Compare Exod 2:310*. The biographical scheme () , bornbrought upinstructed, lies in the background;14 Philo Vita Mos. 2.1:
Luke 17:33 (NRSV) *
20

At this time Moses was born, and he was beautiful before God. For three months he was brought up in his fathers house; Acts 7:20 (NRSV) *
2

The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. Exodus 2:2 (NRSV) *
23

By faith Moses was hidden by his parents for three months after his birth, because they saw that the child was beautiful; and they were not afraid of the kings edict. Hebrews 11:23 (NRSV) Philo De vita Mosis
12

Str-B 1.678.

Lucian Alexander
13

Bieler, Theios Aner 1.5154; Betz, Lukian 1045; differently BAG (s.v. 3 g B) argues that should be taken as an ethical dative (in the sight of God) and thus that it serves as a superlative (= exceedingly; cf. Jonah 3:3*). *
21

and when he was abandoned, Pharaohs daughter adopted him and brought him up as her own son.
22

So Moses was instructed in all the wisdom of the Egyptians and was powerful in his words and deeds. Acts 7:2122 (NRSV)

The former treatise dealt with the birth and nurture of Moses; also with his education and career as a ruler ( , ).15 The relationship of Moses to proverbial Egyptian wisdom (cf. 1 Kgs 5:10*)16 is also dealt with in Philo Vita Mos. 1.2024, though with a different emphasis (1.32, 80).17 , mighty: the Moses of the Old Testament was slow of

*
3

When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river.
4

His sister stood at a distance, to see what would happen to him.

The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it.
6

When she opened it, she saw the child. He was crying, and she took pity on him.This must be one of the Hebrews children, she said.
7

Then his sister said to Pharaohs daughter, Shall I go and get you a nurse from the Hebrew women to nurse the child for you?
8

Pharaohs daughter said to her, Yes. So the girl went and called the childs mother.

Pharaohs daughter said to her, Take this child and nurse it for me, and I will give you your wages. So the woman took the child and nursed it.
10

When the child grew up, she brought him to Pharaohs daughter, and she took him as her son. She named him Moses, because, she said, I drew him out of the water. Exodus 2:310 (NRSV)
14

Plato Criti. 50e and 51c; W. C. van Unnik, Tarsus or Jerusalem: The City of Pauls Youth (London: Epworth, 1962); see below on 22:3*.
15

See also Philo Flacc. 158.

*
30

so that Solomons wisdom surpassed the wisdom of all the people of the east, and all the wisdom of Egypt. 1 Kings 4:30 (NRSV)
16

Cf. Herodotus 2; Plato Tim. 2le22b; Lucian Philops. 34; Ps.-Callisth. 1.1.1; see Betz, Lukian 104ff. Georg Bertram, Praeparatio Evangelica in der Septuaginta, VT 7 (1957) 22930.

17

speech (Exod 4:10*); however, the handicap is already glossed over as early as Sir 45:3* and is missing completely in Josephus Ant. 2.27172. , mighty in words, is also a , divine man, motif.18 23* The number forty comes from Jewish tradition about Moses.19 It is based on the forty years in the wilderness and Moses age of one hundred and twenty years (Deut 34:7*). In this way Moses life is divided into three epochs of forty years each. For , compare the Hebrew, , it came into (his) heart. 24* Compare Exod 2:12*. can be understood as defend (Philo Vita Mos. 1.40) or as help (the middle used for the classical active form).20 The Egyptian: the
*
10

But Moses said to the Lord, O my Lord, I have never been eloquent, neither in the past nor even now that you have spoken to your servant; but I am slow of speech and slow of tongue. Exodus 4:10 (NRSV) *
3

By his words he performed swift miracles;the Lord glorified him in the presence of kings. He gave him commandments for his people, and revealed to him his glory. Sirach 45:3 (NRSV)
18

Lucian Demon. 13ff; Demosthenes Encomium 1415; Betz, Lukian 135 n. 3.

*
23

When he was forty years old, it came into his heart to visit his relatives, the Israelites. Acts 7:23 (NRSV)

19

Str-B 2.67980.

*
7

Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. Deuteronomy 34:7 (NRSV) *
24

When he saw one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. Acts 7:24 (NRSV) *

author presupposes that the reader is familiar with the material. The tendency to excuse Moses by assigning a noble motive to his actions is more marked in Philo Vita Mos. 1.43 44. 25* This verse interrupts the course of the narrative with an interpretation.21 It prepares for vss 3338* by announcing the Moses typology. 26* In Exod 2:13* Moses takes the side of one of the quarreling parties. In Acts, on the other hand, he wants to bring about peace (a work of the , divine man; Lucian Demon. 9; Philostratus Vita Apoll. 1.15; 6.38).22
12

He looked this way and that, and seeing no one he killed the Egyptian and hid him in the sand. Exodus 2:12 (NRSV)

20

Isa 59:16*; BDF 316.1.

*
25

He supposed that his kinsfolk would understand that God through him was rescuing them, but they did not understand. Acts 7:25 (NRSV)
21

See the excursus Stephens Speech below.

*
33

Then the Lord said to him, Take off the sandals from your feet, for the place where you are standing is holy ground.
34

I have surely seen the mistreatment of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. Come now, I will send you to Egypt.
35

It was this Moses whom they rejected when they said, Who made you a ruler and a judge? and whom God now sent as both ruler and liberator through the angel who appeared to him in the bush.
36

He led them out, having performed wonders and signs in Egypt, at the Red Sea, and in the wilderness for forty years.
37

This is the Moses who said to the Israelites, God will raise up a prophet for you from your own people as he raised me up.
38

He is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our ancestors; and he received living oracles to give to us. Acts 7:3338 (NRSV) *

 27* The modification of Exod 2:13* makes the reaction sharper. This is further emphasized through the , thrust him aside (cf. vss 35*, 39*). 29* Here Moses flight is caused by his brothers, not by the Pharaoh, as in Exod 3:15*. 30* Compare Exod 3:12*.23
26

The next day he came to some of them as they were quarreling and tried to reconcile them, saying, Men, you are brothers; why do you wrong each other? Acts 7:26 (NRSV) *
13

When he went out the next day, he saw two Hebrews fighting; and he said to the one who was in the wrong, Why do you strike your fellow Hebrew? Exodus 2:13 (NRSV) Lucian Demonax
22

On the portrayal of Moses in Hellenistic Judaism, see Bieler, Theios Aner 2.58; Joachim Jeremias, , TDNT 4 (1967) 84951. *
27

But the man who was wronging his neighbor pushed Moses aside, saying, Who made you a ruler and a judge over us? Acts 7:27 (NRSV) *
39

Our ancestors were unwilling to obey him; instead, they pushed him aside, and in their hearts they turned back to Egypt, Acts 7:39 (NRSV) *
29

When he heard this, Moses fled and became a resident alien in the land of Midian. There he became the father of two sons. Acts 7:29 (NRSV) *
30

Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush. Acts 7:30 (NRSV)

 32* Compare Exod 3:6*. The wording here does not follow the LXX exactly (cf. 3:13*). 33* Compare Exod 3:5*.24 34* Compare Exod 3:7*, 10*.25
*
1

Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God.
2

There the angel of the Lord appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. Exodus 3:12 (NRSV)
23

On forty years, see the commentary on vs 23.

*
13

But Moses said to God, If I come to the Israelites and say to them, The God of your ancestors has sent me to you, and they ask me, What is his name? what shall I say to them? Exodus 3:13 (NRSV) *
33

Then the Lord said to him, Take off the sandals from your feet, for the place where you are standing is holy ground. Acts 7:33 (NRSV) *
5

Then he said, Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground. Exodus 3:5 (NRSV)
24

See the commentaries on Exod 3:5*; L. Drr, Zur religionsgeschichtlichen Begrndung der Vorschrift des Schuhausziehens an heiliger Sttte, OLZ 41 (1938) cols. 41012. *
34

I have surely seen the mistreatment of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. Come now, I will send you to Egypt. Acts 7:34 (NRSV) *

 35* Here we have a change of style. Note the series of demonstratives: , this, occurs twice in vs 35*; , this one, introduces vss 36*, 37*, 38*. Norden sees the style of the encomium here.26 The Moses typology is responsible for certain stylized expressions here.27 The words , ruler and deliverer, sound the first
7

Then the Lord said, I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, Exodus 3:7 (NRSV) *
10

So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt. Exodus 3:10 (NRSV)

25

On , come, with the aorist subjunctive (hortatory), see BDF 364.1.

*
36

He led them out, having performed wonders and signs in Egypt, at the Red Sea, and in the wilderness for forty years. Acts 7:36 (NRSV) *
37

This is the Moses who said to the Israelites, God will raise up a prophet for you from your own people as he raised me up. Acts 7:37 (NRSV) *
38

He is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our ancestors; and he received living oracles to give to us. Acts 7:38 (NRSV)
26

Norden, Agnostos Theos, 163ff. For the Greek form , this one, with honorific nouns and adjectives in apposition, cf. Aelius Aristides 2 (B. Keil [1898] p. 346); for the oriental form [], this *is+, followed by a substantive participle as predicate, cf. Philo Leg. Gai. 14547, where the style appropriate to praise of God is applied to the emperor: . (This is the Caesar who calmed the torrential rains).
27

On this topic, see Joseph Comblin, La Paix dans la thologie de saint Luc, EThL 32 (1956) 447 48; Comblin, however, accords more importance to the typology than it deserves.

theme of the Moses typology, connecting Moses and Jesus (cf. 5:31*; Luke 1:68*; 2:38*; 24:21*). 36* Moses as miracle worker is also understood typologically. This motif grows out of Exod 7:3* where God is the one who does miracles (cf. Ps 105 [104]:27* and Josephus Ant. 2.276). Note also T. Mos. 3.11: Moses, who suffered many things in Egypt and at the Red Sea and in the wilderness for forty years (qui multa passus est in Aegypto et in mari rubro et in heremo annis quadraginta). 37* Compare Deut 18:15*.28 Simon sees a connection with the Samaritan expectation of Taheb.29 Taheb, however, was not originally identical with the Mosaic prophet.30
*
68

Blessed be the Lord God of Israel, for he has looked favorably on his people and redeemed them. Luke 1:68 (NRSV) *
38

At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem. Luke 2:38 (NRSV) *
21

But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. Luke 24:21 (NRSV) *
3

But I will harden Pharaohs heart, and I will multiply my signs and wonders in the land of Egypt. Exodus 7:3 (NRSV)

*
27

They performed his signs among them, and miracles in the land of Ham. Psalm 105:27 (NRSV)

T. Mos. Testament of Moses (= Assumption of Moses)

28

See the commentary on 3:22.

29

Simon, St Stephen, 6162; also see Paul Kahle, Untersuchungen zur Geschichte des Pentateuchtextes, ThStK 88 (1915) 400401.

 38* A further theme of the typology appears here: Moses is mediator (Philo Vita Mos. 2.166; Gal 3:1920*).31 , to be together with, is not a translation of

between.32 For , congregation, compare Deut 4:10*; 9:10*; 18:16*. With

regard to the giving of the Law through an angel33 the passage from Josephus Ant. 15.136, which is usually cited as evidence for such a tradition, certainly does not refer to an

30

Hans Gerhard Kippenberg, Garizim und Synagoge: Traditionsgeschichtliche Untersuchungen zur samaritanischen Religion der aramischen Periode (RVV 30; Berlin/New York: de Gruyter, 1971) 276305. *
19

Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained through angels by a mediator.
20

Now a mediator involves more than one party; but God is one. Galatians 3:1920 (NRSV)

31

Albrecht Oepke, , TDNT 4 (1967) 61718. Against Beginnings 4.78.

32

*
10

how you once stood before the Lord your God at Horeb, when the Lord said to me, Assemble the people for me, and I will let them hear my words, so that they may learn to fear me as long as they live on the earth, and may teach their children so; Deuteronomy 4:10 (NRSV) *
10

And the Lord gave me the two stone tablets written with the finger of God; on them were all the words that the Lord had spoken to you at the mountain out of the fire on the day of the assembly. Deuteronomy 9:10 (NRSV) *
16

This is what you requested of the Lord your God at Horeb on the day of the assembly when you said: If I hear the voice of the Lord my God any more, or ever again see this great fire, I will die. Deuteronomy 18:16 (NRSV)
33

See the commentaries on Gal 3:19*.

angel34 (compare the connection between Josephus Ant. 15. 136 and C. Apion. 1.37). In his Sinai narrative Josephus makes no mention of angels. Deut 33:2* LXX provides some solid evidence. Paul uses this conception in order to prove the inferiority of the Law from a Jewish perspective. Here the motif has a positive sense (cf. vs 53*). This is far removed from the perspective of Ezek 20:25*. To the , living oracles, compare rather Deut 32:47*. 39* Here the line of thought in vss 25* and 27* is continued. Num 14:3* is translated into psychological termsan inward turning to the gods (cf. Ezek 20:8*, 13*).
34

W. D. Davies, A Note on Josephus, Antiquities 15.136, HTR 47 (1954) 13540; Francis R. Walton, The Messenger of God in Hecataeus of Abdera, HTR 48 (1955) 25557 (with reference to Hecataeus in FGH 264 frg. 6). C. Apion. Against Apion *
2

He said: The Lord came from Sinai, and dawned from Seir upon us;he shone forth from Mount Paran. With him were myriads of holy ones;at his right, a host of his own. Deuteronomy 33:2 (NRSV) *
25

Moreover I gave them statutes that were not good and ordinances by which they could not live. Ezekiel 20:25 (NRSV)

*
47

This is no trifling matter for you, but rather your very life; through it you may live long in the land that you are crossing over the Jordan to possess. Deuteronomy 32:47 (NRSV) *
3

Why is the Lord bringing us into this land to fall by the sword? Our wives and our little ones will become booty; would it not be better for us to go back to Egypt? Numbers 14:3 (NRSV) *
8

But they rebelled against me and would not listen to me; not one of them cast away the detestable things their eyes feasted on, nor did they forsake the idols of Egypt. Then I thought I would pour out my wrath upon them and spend my anger against them in the midst of the land of Egypt.

 40* Compare Exod 32:1*. Josephus skips the story of the golden calf.35 41* For the formation of the word , to make a calf (after Exod 32:4*), compare the Greek , to make an image (cf. also Justin Dial. 19.5). The
Ezekiel 20:8 (NRSV) *
13

But the house of Israel rebelled against me in the wilderness; they did not observe my statutes but rejected my ordinances, by whose observance everyone shall live; and my sabbaths they greatly profaned. Then I thought I would pour out my wrath upon them in the wilderness, to make an end of them. Ezekiel 20:13 (NRSV) *
40

saying to Aaron, Make gods for us who will lead the way for us; as for this Moses who led us out from the land of Egypt, we do not know what has happened to him. Acts 7:40 (NRSV) *
1

When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him. Exodus 32:1 (NRSV)
35

On the nominative preceding the relative clause, see BDF 466.1.

*
41

At that time they made a calf, offered a sacrifice to the idol, and reveled in the works of their hands. Acts 7:41 (NRSV) *
4

He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, These are your gods, O Israel, who brought you up out of the land of Egypt! Exodus 32:4 (NRSV) Justin Dialogue with Trypho

plural , works, is part of the terminology of Jewish polemic against idols: , works of mens hands, Ps 115:4* (= 113:12* LXX), Wis 13:10*; Ep Jer 50. The accusation is not against Aaron, but against the people. 4243* It is not clear whether here has an active meaning, God turned the Israelites toward the heavenly bodies,36 or a reflexive meaning, God turned away from them.37 For , gave them over, compare Rom 1:2432*, where moral

*
4

Their idols are silver and gold, the work of human hands. Psalm 115:4 (NRSV)

*
4

Their idols are silver and gold, the work of human hands. Psalm 115:4 (NRSV)

*
10

But miserable, with their hopes set on dead things, are those who give the name gods to the works of human hands, gold and silver fashioned with skill, and likenesses of animals, or a useless stone, the work of an ancient hand. Wisdom of Solomon 13:10 (NRSV) *
42

But God turned away from them and handed them over to worship the host of heaven, as it is written in the book of the prophets: Did you offer to me slain victims and sacrifices forty years in the wilderness, O house of Israel?
43

No; you took along the tent of Moloch, and the star of your god Rephan, the images that you made to worship; so I will remove you beyond Babylon. Acts 7:4243 (NRSV)
36

BAG s.v. , 1 a a; this would be the normal usage and would correspond with , gave them over.
37

BAG s.v. ,1 b; cf., , to return, Acts 15:16*; 5:23*.

*
24

Therefore God gave them up in the lusts of their hearts to impurity, to the degrading of their bodies among themselves,

perversion is the punishment for idolatry. Here idolatry itself is the punishment. The notion of measure for measure shines through.38 For the expression the host of heaven compare Jer 7:18* and 19:13*. The quotation of Amos 5:2527*39 is taken from the LXX almost verbatim;40 however, Damascus is replaced by Babylona reference to the historical fulfillment of the
25

because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.
26

For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural,
27

and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error.
28

And since they did not see fit to acknowledge God, God gave them up to a debased mind and to things that should not be done.
29

They were filled with every kind of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit, craftiness, they are gossips,
30

slanderers, God-haters, insolent, haughty, boastful, inventors of evil, rebellious toward parents, foolish, faithless, heartless, ruthless.

31

32

They know Gods decree, that those who practice such things deserve to dieyet they not only do them but even applaud others who practice them. Romans 1:2432 (NRSV)
38

Joachim Jeremias, Zu Rm 1:2223, ZNW 45 (1954) 11921, now in his Abba, 29092.

*
18

The children gather wood, the fathers kindle fire, and the women knead dough, to make cakes for the queen of heaven; and they pour out drink offerings to other gods, to provoke me to anger. Jeremiah 7:18 (NRSV) *
13

And the houses of Jerusalem and the houses of the kings of Judah shall be defiled like the place of Tophethall the houses upon whose roofs offerings have been made to the whole host of heaven, and libations have been poured out to other gods. Jeremiah 19:13 (NRSV)

threat. In its original context the passage said that during the time in the wilderness (as the ideal time) no sacrifices were offered. Now, as quoted in Acts, it says that apostasy existed even during the time in the wilderness (cf. Ezekiel 20!). The train of thought is best understood if we interpret: They did not offer sacrifices to me, but to other gods,41 This could be construed in two ways: (1) that they should have offered sacrifices to God, or (2) offering sacrifices was in itself idolatry (thus a fundamental opposition to the cult).42 According to the latter interpretation, the progression of thought from vs 42* to vs 43* is not understandable. The quotation is transformed into a single reproach by vs 42a*.
*
25

Did you bring to me sacrifices and offerings the forty years in the wilderness, O house of Israel?

26

You shall take up Sakkuth your king, and Kaiwan your star-god, your images, which you made for yourselves;
27

therefore I will take you into exile beyond Damascus, says the Lord, whose name is the God of hosts. Amos 5:2527 (NRSV)
39

On the citation formula, see Bruce M. Metzger, The Formulas Introducing Quotations of Scripture in the NT and the Mishnah, JBL 70 (1951) 297307, reprinted in his Historical and Literary Studies: Pagan, Jewish, and Christian (NTTS 8; Leiden: Brill; Grand Rapids: Eerdmans, 1968) 5263.
40

On the relation of the MT to the LXX, see Haenchen, p. 284 n. 1. For offerings to demons instead of to God, cf. Sib. Or. frg. 1.2022.

41

42

Thus Marcel Simon, Saint Stephen and the Jerusalem Temple, JEH 2 (1951) 12742; idem, St Stephen 49, with an appeal to Jer 7:2122*; cf. Justin Dial. 22.26; see the commentary on vs 51. On the protest of the Ps.-Clem. against sacrifice, see Strecker, Judenchristentum, 17984; Hans Joachim Schoeps, Theologie und Geschichte des Judenchristentums (Tbingen: Mohr [Siebeck], 1949) 22033, esp. 227: Amos 5:25* was disputed by the school of Hillel; Str-B 2.671; for a very different interpretation, see Munck, Paul, 222 n. 1. *
42

But God turned away from them and handed them over to worship the host of heaven, as it is written in the book of the prophets: Did you offer to me slain victims and sacrifices forty years in the wilderness, O house of Israel? Acts 7:42 (NRSV) *

If we assume further that , me, is not emphasized, then we should translate: Did you offer anything to me? The sense of the reproach is then: You have ceased offerings in order to turn to idols. There is, however, no substantial difference between the two interpretations. The Amos passage also appears in the Qumran writings with a quite different application in CD 7.1416;43 there it is connected with Amos 9:11*.44 What the author of Acts and the Qumran sectarians share is the interpretation of as , tent. The transmission of the name of the god Rephan is completely confused;45 the LXX has , Raiphan. 44*The logic is difficult to follow. Verses 44* and 43* do not fit together. The strange result is that two tents were brought along. Apparently the author has returned to his source, after having made an interpolation (note the change in style). In this source vs 44* probably followed vs 38* (or vs 34*?). The connection of vs 43* and vs 44* occurs in the catchword , tent, which brought about the peculiar duplication, probably not noticed by the author.46 , tent of witness, is the LXX translation for , tent of meeting, or
43

, tent of the testimony. Following Exod 25:40* (cf. Heb

No; you took along the tent of Moloch, and the star of your god Rephan, the images that you made to worship; so I will remove you beyond Babylon. Acts 7:43 (NRSV)
43

See Chaim Rabin, The Zadokite Documents (2d ed.; Oxford: Clarendon, 1958) 2930.

*
11

On that day I will raise up the booth of David that is fallen, and repair its breaches, and raise up its ruins, and rebuild it as in the days of old; Amos 9:11 (NRSV)
44

See the commentary on 15:16. On the Hebrew text, see BHK ad loc.

45

*
44

Our ancestors had the tent of testimony in the wilderness, as God directed when he spoke to Moses, ordering him to make it according to the pattern he had seen. Acts 7:44 (NRSV)
46

Marcel Simon (Saint Stephen and the Jerusalem Temp+e, JEH 2 [1951] 12742) interprets the two tents as symbols of the line of proper worship and of apostasy, arguing that the images need not be viewed realistically. *

8:5*; Bar 4:5*), the tent is traced back to a heavenly prototype and thus is evaluated positively. In this way the reprehensible nature of idol worship is accented all the more andat least in this present context47preparation is made for the contrast between the tent and the temple (which is , made with hands). Philo too speaks of the tent as (Vita Mos. 2.88), but without any deprecatory sense. 45* For , which they brought in, see Josh 3:14*. The fulfillment of vs 5* is announced by , in the dispossessing (a dispossession, rather than simply possession). With , in turn, supply from generation to generation. 46* On the basis of vs 48* we ought not too quickly read vs 46* as a reproach against David. Instead of , house, read , God, following Ps 132 (131):5* (A C R etc.). With the reading the connection with the next verse is clearer.48
40

And see that you make them according to the pattern for them, which is being shown you on the mountain. Exodus 25:40 (NRSV) *
5

They offer worship in a sanctuary that is a sketch and shadow of the heavenly one; for Moses, when he was about to erect the tent, was warned, See that you make everything according to the pattern that was shown you on the mountain. Hebrews 8:5 (NRSV) *
5

Take courage, my people, who perpetuate Israels name! Baruch 4:5 (NRSV)

47

See the commentary on vs 48.

*
45

Our ancestors in turn brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors. And it was there until the time of David, Acts 7:45 (NRSV) *
14

When the people set out from their tents to cross over the Jordan, the priests bearing the ark of the covenant were in front of the people. Joshua 3:14 (NRSV) *

 47* Verse 47* only becomes a reproach in light of vs 48* (for the positive evaluation of the statement, cf. 1 Kgs 6:2*; 8:20*). 48* Here tent (which is not a dwelling place) and house (as Gods dwelling placethat which cannot be) are contrasted. Until we get to vs 48* there is a line progressing from the tabernacle (tent), through Davids wish, to the construction of the Temple. In the Old Testament the two traditions about tent and Temple parallel one another, and are even interwoven (the prayer dedicating the Temple in 1 Kgs 8:2253* = 2 Chr 6:1242*).
46

who found favor with God and asked that he might find a dwelling place for the house of Jacob. Acts 7:46 (NRSV)

*
48

Yet the Most High does not dwell in houses made with human hands; as the prophet says, Acts 7:48 (NRSV)

*
5

until I find a place for the Lord, a dwelling place for the Mighty One of Jacob. Psalm 132:5 (NRSV)

48

Schoeps (Theologie, 238) advocates the reading . The verse alludes, he argues, not to Ps 132:5* but to 2 Sam 7:26*. *
47

But it was Solomon who built a house for him. Acts 7:47 (NRSV)

*
2

The house that King Solomon built for the Lord was sixty cubits long, twenty cubits wide, and thirty cubits high. 1 Kings 6:2 (NRSV) *
20

Now the Lord has upheld the promise that he made; for I have risen in the place of my father David; I sit on the throne of Israel, as the Lord promised, and have built the house for the name of the Lord, the God of Israel. 1 Kings 8:20 (NRSV) *

22

Then Solomon stood before the altar of the Lord in the presence of all the assembly of Israel, and spread out his hands to heaven.
23

He said, O Lord, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart,
24

the covenant that you kept for your servant my father David as you declared to him; you promised with your mouth and have this day fulfilled with your hand.
25

Therefore, O Lord, God of Israel, keep for your servant my father David that which you promised him, saying, There shall never fail you a successor before me to sit on the throne of Israel, if only your children look to their way, to walk before me as you have walked before me.
26

Therefore, O God of Israel, let your word be confirmed, which you promised to your servant my father David.
27

But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built!
28

Regard your servants prayer and his plea, O Lord my God, heeding the cry and the prayer that your servant prays to you today;
29

that your eyes may be open night and day toward this house, the place of which you said, My name shall be there, that you may heed the prayer that your servant prays toward this place.
30

Hear the plea of your servant and of your people Israel when they pray toward this place; O hear in heaven your dwelling place; heed and forgive.
31

If someone sins against a neighbor and is given an oath to swear, and comes and swears before your altar in this house,
32

then hear in heaven, and act, and judge your servants, condemning the guilty by bringing their conduct on their own head, and vindicating the righteous by rewarding them according to their righteousness.
33

When your people Israel, having sinned against you, are defeated before an enemy but turn again to you, confess your name, pray and plead with you in this house,
34

then hear in heaven, forgive the sin of your people Israel, and bring them again to the land that you gave to their ancestors.
35

When heaven is shut up and there is no rain because they have sinned against you, and then they pray toward this place, confess your name, and turn from their sin, because you punish them,

36

then hear in heaven, and forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk; and grant rain on your land, which you have given to your people as an inheritance.
37

If there is famine in the land, if there is plague, blight, mildew, locust, or caterpillar; if their enemy besieges them in any of their cities; whatever plague, whatever sickness there is; (Only first 15 verses of range shown) 1 Kings 8:2253 (NRSV) *
12

Then Solomon stood before the altar of the Lord in the presence of the whole assembly of Israel, and spread out his hands.
13

Solomon had made a bronze platform five cubits long, five cubits wide, and three cubits high, and had set it in the court; and he stood on it. Then he knelt on his knees in the presence of the whole assembly of Israel, and spread out his hands toward heaven.
14

He said, O Lord, God of Israel, there is no God like you, in heaven or on earth, keeping covenant in steadfast love with your servants who walk before you with all their heart
15

you who have kept for your servant, my father David, what you promised to him. Indeed, you promised with your mouth and this day have fulfilled with your hand.
16

Therefore, O Lord, God of Israel, keep for your servant, my father David, that which you promised him, saying, There shall never fail you a successor before me to sit on the throne of Israel, if only your children keep to their way, to walk in my law as you have walked before me.
17

Therefore, O Lord, God of Israel, let your word be confirmed, which you promised to your servant David.
18

But will God indeed reside with mortals on earth? Even heaven and the highest heaven cannot contain you, how much less this house that I have built!
19

Regard your servants prayer and his plea, O Lord my God, heeding the cry and the prayer that your servant prays to you.
20

May your eyes be open day and night toward this house, the place where you promised to set your name, and may you heed the prayer that your servant prays toward this place.
21

And hear the plea of your servant and of your people Israel, when they pray toward this place; may you hear from heaven your dwelling place; hear and forgive.

Criticism of the cult as in vs 48* can thus be derived from Old Testament traditions like those in 1 Kgs 8:27* = 2 Chr 6:18*, passages, however, which certainly do not exclude the building of the Temple. In Acts, though, the quotation from Isaiah which follows is a clear rejection of the Temple. , made with hands, is used in Isa 16:12* LXX as a designation for a temple.49
22

If someone sins against another and is required to take an oath and comes and swears before your altar in this house,
23

may you hear from heaven, and act, and judge your servants, repaying the guilty by bringing their conduct on their own head, and vindicating those who are in the right by rewarding them in accordance with their righteousness.
24

When your people Israel, having sinned against you, are defeated before an enemy but turn again to you, confess your name, pray and plead with you in this house,
25

may you hear from heaven, and forgive the sin of your people Israel, and bring them again to the land that you gave to them and to their ancestors.
26

When heaven is shut up and there is no rain because they have sinned against you, and then they pray toward this place, confess your name, and turn from their sin, because you punish them,
27

may you hear in heaven, forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk; and send down rain upon your land, which you have given to your people as an inheritance. (Only first 15 verses of range shown) 2 Chronicles 6:1242 (NRSV) *
27

But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built! 1 Kings 8:27 (NRSV) *
18

But will God indeed reside with mortals on earth? Even heaven and the highest heaven cannot contain you, how much less this house that I have built! 2 Chronicles 6:18 (NRSV) *
12

When Moab presents himself, when he wearies himself upon the high place, when he comes to his sanctuary to pray, he will not prevail.

Excursus: Criticism of the Temple

Criticism of the Temple has its beginnings in the spiritualizing of the cultic as found in late Judaism50 (cf. Philo Cher. 99105; Josephus Ant. 8.1078. But even in this material one finds a concern to justify the existence of the Temple. In Tg. Ps.-J. Exod 39:43*, Moses prays that the shekinah of Yahweh might dwell in the works of your hands (similarly Tg. Neof., which is strengthened by a marginal note).51 Nor is there a fundamental opposition to the Temple at Qumran (cf. 1QM 2.5). Luke goes beyond these Jewish beginnings to pick up Christian modifications of motifs from Jewish polemics against Gentiles, and then uses these motifs against Judaism. These motifs in turn employ arguments from Greek religious critiques.52 The style of his criticism assumes the destruction of the Temple.53 49* Was Isa 66:1(2)* a text often used in criticism of the Temple? Barn. 16.2 uses the

same text, with only slight deviation from the LXX form (, what, instead of ,
Isaiah 16:12 (NRSV)
49

For , made with hands, see the commentary on 17:24; for , Most High, see the commentaries on Mark 5:7*.
50

Hans Wenschkewitz, Die Spiritualisierung der Kultbegriffe: Temple, Priester und Opfer im Neuen Testament (Angelos Beiheft 4; Leipzig: Pfeiffer, 1932). Philo De cherubim Tg. Pseudo-Jonathan *
43

When Moses saw that they had done all the work just as the Lord had commanded, he blessed them. Exodus 39:43 (NRSV) Tg. Neof. Neofiti I
51

Roger Le Daut, Actes7:48* et Matthieu 17:4* (par.) la lumire du targum palestinien, RechSR 52 (1964) 8590. 1QM Milhamah (War Scroll)
52

Zeno (in SVF 1 frgs. 26465); Clement Alex. Strom. 5.12.76; Plutarch Mor. 1034b: Further, it is a doctrine of Zeno not to build sanctuaries of the gods ( ); cf. Barn. 16.
53

ONeill, Theology [1st ed.], 89; see Klaus Baltzer, The Meaning of the Temple in the Lukan Writings, HTR 58 (1965) 26377. *

what kind of); compare Justin Dial. 22.11. For the idea of the world as the temple of God, see Seneca Nat. quaest. 7.30. 5153* The summary and application: the attack which the martyr makes against those persecuting him (2 Macc 7:1419*; 4 Macc. 512).

49

Heaven is my throne, and the earth is my footstool. What kind of house will you build for me, says the Lord, or what is the place of my rest? Acts 7:49 (NRSV) *
1

Thus says the Lord: Heaven is my throne and the earth is my footstool; what is the house that you would build for me, and what is my resting place?
2

All these things my hand has made, and so all these things are mine,says the Lord. But this is the one to whom I will look, to the humble and contrite in spirit, who trembles at my word. Isaiah 66:12 (NRSV) Seneca Naturales quaestiones *
51

You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do.
52

Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers.
53

You are the ones that received the law as ordained by angels, and yet you have not kept it. Acts 7:5153 (NRSV)

*
14

When he was near death, he said, One cannot but choose to die at the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life!
15

Next they brought forward the fifth and maltreated him.

16

But he looked at the king, and said, Because you have authority among mortals, though you also are mortal, you do what you please. But do not think that God has forsaken our people.
17

Keep on, and see how his mighty power will torture you and your descendants!

 51* This is a reproach in biblical style. Compare Deut 10:16*. For , stiff-necked, compare Exod 33:3*, 5*, etc.; for , uncircumcised, compare Lev 26:41*, etc.; 1QS 5.5; 1QpHab 11.13, etc.; and for resistance against the Spirit, compare Isa 63:10*.
18

After him they brought forward the sixth. And when he was about to die, he said, Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.
19

But do not think that you will go unpunished for having tried to fight against God! 2 Maccabees 7:1419 (NRSV)

*
51

You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do. Acts 7:51 (NRSV) *
16

Circumcise, then, the foreskin of your heart, and do not be stubborn any longer. Deuteronomy 10:16 (NRSV)

*
3

Go up to a land flowing with milk and honey; but I will not go up among you, or I would consume you on the way, for you are a stiff-necked people. Exodus 33:3 (NRSV) *
5

For the Lord had said to Moses, Say to the Israelites, You are a stiff-necked people; if for a single moment I should go up among you, I would consume you. So now take off your ornaments, and I will decide what to do to you. Exodus 33:5 (NRSV) *
41

so that I, in turn, continued hostile to them and brought them into the land of their enemies; if then their uncircumcised heart is humbled and they make amends for their iniquity, Leviticus 26:41 (NRSV) *

 52* The notion that all the prophets were persecuted derives from Jewish tradition based on passages like 1 Kgs 19:10*, 14*; Neh 9:26*; 2 Chr 36:16*.54 The emphasis here is not on the idea of martyrdom, nor is there a biographical interest in the destiny of the prophets. The focus is rather on a picture of Israel (based on the Deuteronomic history) which portrays Israel as the wrongdoer. The elements making up this picture include: the disobedient people, the patience of God, admonition by the prophets, stubbornness (resisting the Spirit: Neh 9:30*; Zech 7:12*), and judgment. This kind of thinking was also
10

But they rebelled and grieved his holy spirit; therefore he became their enemy; he himself fought against them. Isaiah 63:10 (NRSV) *
10

He answered, I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away. 1 Kings 19:10 (NRSV) *
14

He answered, I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away. 1 Kings 19:14 (NRSV) *
26

Nevertheless they were disobedient and rebelled against you and cast your law behind their backs and killed your prophets, who had warned them in order to turn them back to you, and they committed great blasphemies. Nehemiah 9:26 (NRSV) *
16

but they kept mocking the messengers of God, despising his words, and scoffing at his prophets, until the wrath of the Lord against his people became so great that there was no remedy. 2 Chronicles 36:16 (NRSV)
54

Cf. esp. Mart. Isa.; Luke 13:34*; 1 Thess 2:15*; Heb 11:3638*; Justin Dial. 16.4.

alive in Judaism (Josephus Ant. 9.26566; 10.34; the rabbis). The interpretation of the suffering of the righteous and the formation of legends about the prophets arose out of such reflection.55 53* See Gal 3:19*.56
Excursus: Stephens Speech

Stephens speech poses a whole series of difficult problems. How does it relate to the martyrdom of Stephen, and to the rest of the speeches in the book? What is its value as a historical source? 1. It seems strange that the content of the speech (with the exception of the closing remarks) has no connection with the charges against Stephen.57 The attempts to understand the speech as a defense are artificial. Both style and theme indicate that this is not a martyrs speech.58 It has been secondarily inserted into the martyrdom of Stephen;59 note that it breaks the connection between
30

Many years you were patient with them, and warned them by your spirit through your prophets; yet they would not listen. Therefore you handed them over to the peoples of the lands. Nehemiah 9:30 (NRSV) *
12

They made their hearts adamant in order not to hear the law and the words that the Lord of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the Lord of hosts. Zechariah 7:12 (NRSV)
55

Odil Hannes Steck, Israel und das gewaltsame Geschick der Propheten: Untersuchungen zur berlieferung des deuteronomistischen Geschichtsbildes im Alten Testament, Sptjdentum und Urchristentum (WMANT 23; Neukirchen-Vluyn: Neukirchener, 1967) 265ff. On , coming, see George D. Kilpatrick, Acts vii. 52 , JTS 46 (1945) 13645; for a contrary position, see Jacques Dupont, Sun Christo: Lunion, avec le Christ suivant saint Paul (Bruges: LAbbaye de Saint-Andr, 1952) 5559. *
19

Why then the law? It was added because of transgressions, until the offspring would come to whom the promise had been made; and it was ordained through angels by a mediator. Galatians 3:19 (NRSV)
56

See the commentary on vs 38. Dibelius, Studies, 16770. Surkau, Martyrien, 109. Dibelius, Studies, 168.

57

58

59

7:1* and 54*. This means that it fits the situation as Luke understands it. The speech relates the martyrdom to Lukes whole view of history and furnishes the theoretical preparation for the transition to the mission to the Gentiles (cf. the reference to Stephen in 22:20). This becomes even clearer as one compares the supplement which Luke himself has composed, the speech in 13:16 41*.

*
1

Then the high priest asked him, Are these things so? Acts 7:1 (NRSV)

*
54

When they heard these things, they became enraged and ground their teeth at Stephen. Acts 7:54 (NRSV)

*
16

So Paul stood up and with a gesture began to speak: You Israelites, and others who fear God, listen.
17

The God of this people Israel chose our ancestors and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it.
18

For about forty years he put up with them in the wilderness.

19

After he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance
20

for about four hundred fifty years. After that he gave them judges until the time of the prophet Samuel.
21

Then they asked for a king; and God gave them Saul son of Kish, a man of the tribe of Benjamin, who reigned for forty years.
22

When he had removed him, he made David their king. In his testimony about him he said, I have found David, son of Jesse, to be a man after my heart, who will carry out all my wishes.
23

Of this mans posterity God has brought to Israel a Savior, Jesus, as he promised;

24

before his coming John had already proclaimed a baptism of repentance to all the people of Israel.
25

And as John was finishing his work, he said, What do you suppose that I am? I am not he. No, but one is coming after me; I am not worthy to untie the thong of the sandals on his feet.

2. The speech certainly exhibits a number of highly individual features (in both style and content). This leads one to ask whether a source may have been used. The fact is that literary seams are evident, precisely at those points where transitions are made from positive biblical matters to polemics. These polemic sections can be isolated (vss 35*, 37*, 3942*, 4853*, perhaps 25*,

26

My brothers, you descendants of Abrahams family, and others who fear God, to us the message of this salvation has been sent.
27

Because the residents of Jerusalem and their leaders did not recognize him or understand the words of the prophets that are read every sabbath, they fulfilled those words by condemning him.
28

Even though they found no cause for a sentence of death, they asked Pilate to have him killed.

29

When they had carried out everything that was written about him, they took him down from the tree and laid him in a tomb.
30

But God raised him from the dead;

31

and for many days he appeared to those who came up with him from Galilee to Jerusalem, and they are now his witnesses to the people. (Only first 15 verses of range shown) Acts 13:1641 (NRSV) *
35

It was this Moses whom they rejected when they said, Who made you a ruler and a judge? and whom God now sent as both ruler and liberator through the angel who appeared to him in the bush. Acts 7:35 (NRSV) *
37

This is the Moses who said to the Israelites, God will raise up a prophet for you from your own people as he raised me up. Acts 7:37 (NRSV) *
39

Our ancestors were unwilling to obey him; instead, they pushed him aside, and in their hearts they turned back to Egypt,
40

saying to Aaron, Make gods for us who will lead the way for us; as for this Moses who led us out from the land of Egypt, we do not know what has happened to him.

27*). Then it becomes evident that beneath the present polemic surface lies a substratum of another kind. There we discover an edifying meditation on the history of salvation, which finds its meaning for the present in the retelling of history for instruction and warning. There is a long tradition

41

At that time they made a calf, offered a sacrifice to the idol, and reveled in the works of their hands.
42

But God turned away from them and handed them over to worship the host of heaven, as it is written in the book of the prophets: Did you offer to me slain victims and sacrifices forty years in the wilderness, O house of Israel? Acts 7:3942 (NRSV) *
48

Yet the Most High does not dwell in houses made with human hands; as the prophet says,

49

Heaven is my throne, and the earth is my footstool. What kind of house will you build for me, says the Lord, or what is the place of my rest?
50

Did not my hand make all these things?

51

You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do.
52

Which of the prophets did your ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers.
53

You are the ones that received the law as ordained by angels, and yet you have not kept it. Acts 7:4853 (NRSV)

*
25

He supposed that his kinsfolk would understand that God through him was rescuing them, but they did not understand. Acts 7:25 (NRSV) *
27

But the man who was wronging his neighbor pushed Moses aside, saying, Who made you a ruler and a judge over us? Acts 7:27 (NRSV)

behind this retelling.60 The continuity in the history is not to be found in the programmatic proclamation of the events. It is rather the continuity of certain constant factors on the one hand (promise, circumcision), and of conduct (of the people) on the other.61 The whole style of this retrospective view prohibits us from postulating either a unified tendency (say a typology), or a whole pattern which is worked out strictly, or a logical progression of thoughts. Motifs emerge and then disappear again. Typology can be hinted at (Joseph), clearly worked out (Moses), or also ignored (David). The wandering people of God (cf. the theme of Hebrews!) is not consistently worked out as a pattern for the whole either. That theme was not present, and it is Luke who interjects it into the speech. The consistent focus of Lukes source is the subject or theme, namely, the holy promise, which is dishonored time and again by the disobedience of the people. 3. A final question: How close to the historical Stephen does the source take us? To answer the question we must go beyond this example. Here we come to know how a Hellenistic JewishChristianity of a non-Pauline type views the Bible and history. There are still traces of this viewpoint elsewhere (in Luke himself, Hebrews, Barnabas, Justin, etc.).62 It is surely not methodologically correct to seek to reconstruct the whole thought world of this group from a single text like this. Conclusions from silence (e.g., from the absence of a thematic christological section) ought not be drawn. Of course there are certain points of contact with the Qumran texts; however, the specific ideas and themes of the sect, are lacking.63

60

Cf. Deuteronomy; Joshua 24; Ezekiel 20; Nehemiah 9; Psalm 105 (104); Josephus Bell. 5.377400; Ps.-Clem. Recog. 1.22ff; see Strecker, Judenchristentum, 22154.
61

See Georg Fohrer, Ezechiel (HAT 13; Tbingen: Mohr [Siebeck], 1955) 10717, on Ezekiel 20.

62

Simon, St Stephen, 98116; Ceslas Spicq, Lptre aux Hbreux, Apollos, Jean-Baptiste, les Hellnistes et Qumran, RevQ 1 (195859) 36590.
63

Literature: Johannes Bihler, Die Stephanusgeschichte im Zusammenhang der Apostelgeschichte (MThS 1; Historische Abteilung 16; Munich: Hueber, 1963) 3386, who argues that the entire speech has been fashioned by Luke. Against this view it may be objected that the plan of the speech presupposes a Jewish substratum (see Holtz, Zitate, 85127). A. F. J. Klijn, Stephens SpeechActs VII.253, NTS 4 (195758) 2531. Munck, Paul, 22028. Wilhelm Mundle, Die Stephanusrede Apg. 7: Eine Mrtyrerapologie, ZNW 20 (1921) 13347. Albrecht Oepke, Das Neue Gottesvolk in Schrifttum, Schauspiel, bildender Kunst und Weltgestaltung (Gtersloh: Bertelsmann, 1950) 19094. ONeill, Theology, 7799, an attempt to interpret the passage from its placement in Acts as a whole, Simon, St Stephen.

The Martyrdom of Stephen and the Outbreak of Persecution Acts 7:548:4*

7
54 Now when they heard these things they were enraged, and they ground their teeth against him. 55/ But he, full of the Holy Spirit, gazed into heaven and saw the glory R. Storch, Die Stephanusrede, who believes he can reconstruct two Hellenistic-Jewish sources (one the story of Abraham, the other the story of Moses), which in various situations justify the extension of the mission beyond Palestine, for which reason Luke reworked them. The linguistic and material evidences for such a difficult source analysis are, however, inadequate. Hartwig Thyen, Der Stil der jdisch-hellenistischen Homilie (FRLANT n.s. 4765; Gttingen: Vandenhoeck & Ruprecht, 1955) 1920. *
54

When they heard these things, they became enraged and ground their teeth at Stephen.

55

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God.
56

Look, he said, I see the heavens opened and the Son of Man standing at the right hand of God!
57

But they covered their ears, and with a loud shout all rushed together against him.

58

Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul.
59

While they were stoning Stephen, he prayed, Lord Jesus, receive my spirit.

60

Then he knelt down and cried out in a loud voice, Lord, do not hold this sin against them. When he had said this, he died.
1

And Saul approved of their killing him. That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria.
2

Devout men buried Stephen and made loud lamentation over him.

But Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison.
4

Now those who were scattered went from place to place, proclaiming the word. Acts 7:548:4 (NRSV)

of God, and Jesus standing at the right hand of God; 56/ and he said, Behold, I see the heavens opened, and the Son of man standing at the right hand of God. 57/ But they cried out with a loud voice and stopped their ears and rushed together upon him. 58/ Then they cast him out of the city and stoned him; and the witnesses laid down their garments at the feet of a young man named Saul. 59/ And as they were stoning Stephen, he prayed, Lord Jesus, receive my spirit. 60/ And he knelt down and cried with a loud voice, Lord, do not hold this sin against them. And when he had said this, he fell asleep. 8:1/ And Saul was consenting to his death.

8
And on that day a great persecution arose against the church in Jerusalem; and they were all scattered throughout the region of Judea and Samaria, except the apostles. 2/ Devout men buried Stephen, and made great lamentation over him. 3/ But Saul was ravaging the church, and entering house after house, he dragged off men and women and committed them to prison. 4 Now those who were scattered went about preaching the word. 54* The analysis of 7:548:4* is uncertain. It is best to understand vs 54* (which

connects with the redactional vs 15* of chap. 6*) as the redactional transition to vs 55*. Hans Werner Surkau believes that vss 5557* are also Lukan.1 Johann Bihler believes that
*
15

The two went down and prayed for them that they might receive the Holy Spirit Acts 8:15 (NRSV)

*
6

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did, Acts 8:6 (NRSV) *
55

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. Acts 7:55 (NRSV) *
55

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God.
56

Look, he said, I see the heavens opened and the Son of Man standing at the right hand of God!
57

But they covered their ears, and with a loud shout all rushed together against him.

vs 55* is a Lukan interpretation of vs 56*, because vs 55* presupposes the Lukan account of the passion;2 but things are just the reverse. In the present context the vision is the heavenly confirmation of the truth of the speech. For ., gazed etc., see 4 Macc. 6.56*. For the visions of the martyrs, compare Asc. Is. 5.7; Mart. Carpi 39, 42. 56* Compare Luke 22:69* from which the concept of the Son of man may have been taken. This is the only place in the New Testament where Son of man occurs on the lips of someone other than Jesus. A single manuscript, P74, has the reading , the Son of God.3 , standing, is striking (especially when compared with Luke 22:69*!). Had the Son of man stood up to receive the martyr? In any case it is assumed that Stephen entered directly into heaven at the moment of his death. H. P. Owen would interpret in a broader context as a stage in the completion of the events of salvation
Acts 7:5557 (NRSV)
1

Surkau, Martyrien, 109.

*
56

Look, he said, I see the heavens opened and the Son of Man standing at the right hand of God! Acts 7:56 (NRSV)
2

Bihler, Der Stephanusbericht.

4 Macc. 4 Maccabees *
5

But the courageous and noble man, like a true Eleazar, was unmoved, as though being tortured in a dream;
6

yet while the old mans eyes were raised to heaven, his flesh was being torn by scourges, his blood flowing, and his sides were being cut to pieces. 4 Maccabees 6:56 (NRSV) Asc. Is. Ascension of Isaiah Mart. Carpi Martyrdom of Saints Carpus, Papylus, and Agathonice *
69

But from now on the Son of Man will be seated at the right hand of the power of God. Luke 22:69 (NRSV)

George D. Kilpatrick, Acts 7.56*: Son of Man? ThZ 21 (1965) 209.

history: Luke 9:31* , exodus; 24:26* entrance; Acts 1:2*, 11*, 22* = 2:34* ascension; Luke 20:42*, 22:69*, Acts 2:34* sitting; and here, standing, that is,
*
31

They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Luke 9:31 (NRSV) *
26

Was it not necessary that the Messiah should suffer these things and then enter into his glory? Luke 24:26 (NRSV)

*
2

until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen. Acts 1:2 (NRSV) *
11

They said, Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven. Acts 1:11 (NRSV) *
22

beginning from the baptism of John until the day when he was taken up from usone of these must become a witness with us to his resurrection. Acts 1:22 (NRSV) *
34

For David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand, Acts 2:34 (NRSV) *
42

For David himself says in the book of Psalms, The Lord said to my Lord, Sit at my right hand, Luke 20:42 (NRSV)

readiness to come.4 In Oscar Cullmanns view he stands as a witness at the judgment.5 In C. K. Barretts opinion he is ready to come to Stephen and every Christian may hope for the same.6 On the basis of the total Lukan structure Rudolf Pesch interprets as follows: The text as a whole is not so much concerned with the fate of Stephen as with the significance of these events for the spread of the church. The Exalted One sanctions the departure from the Jews and the transition to the Gentiles. The Son of man rises up as Judge against his people (cf. Yahweh in T. Mos. 10.3).7 But the judging function of the Son of man is not emphasized in Luke.8 57* The listeners stop their ears to avoid hearing any blasphemy.9 Verses 57* and 58a* are not doublets to 58b* from another source, but Lukan redactional anticipations characteristic of the author: the authorities provide their own characterization by their

H. P. Owen, Stephens Vision in Acts VII. 556, NTS 1 (195455) 22426.

Oscar Cullmann, The Christology of the New Testament (rev. ed.; Philadelphia: Westminster, 1963) 15758; similarly, John A. T. Robinson, Jesus and His Coming: The Emergence of a Doctrine (London: SCM, 1957; reprinted Philadelphia: Westminster, 1979) 55; see further H. E. Tdt, The Son of Man in the Synoptic Tradition (Philadelphia: Westminster, 1965) 3035.
6

C. K. Barrett, Stephen and the Son of Man, Apophoreta, 3238.

T. Mos. Testament of Moses (= Assumption of Moses)

7

Rudolf Pesch, Die Vision des Stephanus: Apg 7:5556 im Rahmen der Apostelgeschichte (Stuttgarter Bibelstudien 12; Stuttgart: Katholisches Bibelwerk, 1966).
8

H. E. Tdt, The Sun of Man in the Synoptic Tradition (Philadelphia: Westminster, 1965) 10812; for a standing deity alongside one sitting on a throne, see Hans Haas, Bilderatlas zur Religionsgeschichte, fasc. 911: Die Religionen in der Umwelt des Urchristentums (Leipzig: Deichert, 1926) pls. 151, 17577, 191. *
57

But they covered their ears, and with a loud shout all rushed together against him. Acts 7:57 (NRSV)

Str-B 2.684.

*
58

Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul. Acts 7:58 (NRSV)

actions. Luke does not report any formal verdict, with the result that the account continues to alternate between the description of an act of a mob and a legal process.10 58b* The last part of this verse also serves as a redactional link as Luke introduces Saul, who was not present in the original martyrdom of Stephen.11 According to Sanh. 6.4, stoning is carried out by the witnesses. Stoning is the punishment for blaspheming God (Lev 24:1023*; Sanh. 7.4), but it is also the fate of the prophets (2 Chr 24:21*; Josephus
10

See the commentary on 6:12.

11

Haenchen, p. 293; Burchard (Der dreizehnte Zeuge, 2631) believes that Luke found Stephen and Saul connected in his source. A judgment on this matter depends upon the overall results of our examination of Saul and Jerusalem (see the commentary on 22:3). Sanh. Sanhedrin *
10

A man whose mother was an Israelite and whose father was an Egyptian came out among the people of Israel; and the Israelite womans son and a certain Israelite began fighting in the camp.
11

The Israelite womans son blasphemed the Name in a curse. And they brought him to Moses now his mothers name was Shelomith, daughter of Dibri, of the tribe of Dan
12

and they put him in custody, until the decision of the Lord should be made clear to them. The Lord said to Moses, saying:

13

14

Take the blasphemer outside the camp; and let all who were within hearing lay their hands on his head, and let the whole congregation stone him.
15

And speak to the people of Israel, saying: Anyone who curses God shall bear the sin.

16

One who blasphemes the name of the Lord shall be put to death; the whole congregation shall stone the blasphemer. Aliens as well as citizens, when they blaspheme the Name, shall be put to death.
17

Anyone who kills a human being shall be put to death. Anyone who kills an animal shall make restitution for it, life for life. Anyone who maims another shall suffer the same injury in return: fracture for fracture, eye for eye, tooth for tooth; the injury inflicted is the injury to be suffered.

18

19

20

21

One who kills an animal shall make restitution for it; but one who kills a human being shall be put to death.
22

You shall have one law for the alien and for the citizen: for I am the Lord your God.

Ant. 20.200James!). For , out of the city, see Lev 24:14* and Deut 17:25*. Regulations for stoning (as they apply to witnesses and execution) are given in Sanh. 6.14, though these certainly include some later artificial elaborations.12 Luke himself does not have a precise idea of Jewish law. Thus a comparison of the Lukan report

23

Moses spoke thus to the people of Israel; and they took the blasphemer outside the camp, and stoned him to death. The people of Israel did as the Lord had commanded Moses. Leviticus 24:1023 (NRSV) *
21

But they conspired against him, and by command of the king they stoned him to death in the court of the house of the Lord. 2 Chronicles 24:21 (NRSV) Josephus Jewish Antiquities *
14

Take the blasphemer outside the camp; and let all who were within hearing lay their hands on his head, and let the whole congregation stone him. Leviticus 24:14 (NRSV) *
2

If there is found among you, in one of your towns that the Lord your God is giving you, a man or woman who does what is evil in the sight of the Lord your God, and transgresses his covenant
3

by going to serve other gods and worshiping themwhether the sun or the moon or any of the host of heaven, which I have forbidden
4

and if it is reported to you or you hear of it, and you make a thorough inquiry, and the charge is proved true that such an abhorrent thing has occurred in Israel,
5

then you shall bring out to your gates that man or that woman who has committed this crime and you shall stone the man or woman to death. Deuteronomy 17:25 (NRSV)
12

Cf. George Foot Moore, Judaism in the First Centuries of the Christian Era: The Age of the Tannaim (3 vols.; Cambridge: Harvard University, 192730) 2.187; Paul Winter, On the Trial of Jesus (2d ed.; StJud 1; Berlin: de Gruyter, 1974) 9799.

with the Mishnah will not answer the question as to whether or not the legal regulations were observed here.13 59* Stephens death is reminiscent of the death of Jesus (Luke 23:46*; there is a reminiscence of Ps 31:6*).14 Compare also, however, Seneca Herc. oet. 17034: Admit this soul, I pray thee, to the stars (spiritum admitte hunc precor in astra); and 172526: But lo! now doth my father call me and he opens heavens; father, I come (vocat ecce iam me genitor et pandit polos; venio, pater); also Lucian Pergr. mort. 36: Spirits of my mother and my father, receive me with favor ( ). 60* Compare Luke 23:34*. The story of the martyrs of Lyons preserved in Eusebius Hist. eccl. 5.2.5 takes up our text. Does mean mete out here? Lake and Henry J.

13

For literature on stoning, see Wilhelm Michaelis, , TDNT 4 (1967) 26768.

*
59

While they were stoning Stephen, he prayed, Lord Jesus, receive my spirit. Acts 7:59 (NRSV)

*
46

Then Jesus, crying with a loud voice, said, Father, into your hands I commend my spirit. Having said this, he breathed his last. Luke 23:46 (NRSV) *
5

Into your hand I commit my spirit; you have redeemed me, O Lord, faithful God. Psalm 31:5 (NRSV)

14

An evening prayer; Str-B 2.269.

Seneca Hercules oetaeus Lucian De morte Peregrini *

60

Then he knelt down and cried out in a loud voice, Lord, do not hold this sin against them. When he had said this, he died. Acts 7:60 (NRSV) *

Cadbury refer to 1 Macc 13:3839* and 15:5*, where the word is used as the opposite of , cancel.15 , to sleep, is a widespread euphemism for death. 8:1* The note about Saul is again a redactional link. The following summary also comes from Luke (who is composing from the conclusion of the source document) and fits the martyrdom into the whole of his historical picture. In actuality the persecution could not have affected the whole Christian community except for the apostles, because this community continues to exist later, both in fact and in Lukes own account (Luke is somewhat constrained by his sources). The Hellenistic group was driven out. 2* Luke does not take account of the Jewish regulation concerning the burial of one who has been executed (i.e., there can be no public lamentation, Sanh. 6.6).
34

Then Jesus said, Father, forgive them; for they do not know what they are doing. And they cast lots to divide his clothing. Luke 23:34 (NRSV) Eusebius Historia ecclesiastica *
38

All the grants that we have made to you remain valid, and let the strongholds that you have built be your possession.
39

We pardon any errors and offenses committed to this day, and cancel the crown tax that you owe; and whatever other tax has been collected in Jerusalem shall be collected no longer. 1 Maccabees 13:3839 (NRSV) *
5

now therefore I confirm to you all the tax remissions that the kings before me have granted you, and a release from all the other payments from which they have released you. 1 Maccabees 15:5 (NRSV)
15

Beginnings 4.86.

*
1

And Saul approved of their killing him. That day a severe persecution began against the church in Jerusalem, and all except the apostles were scattered throughout the countryside of Judea and Samaria. Acts 8:1 (NRSV) *
2

Devout men buried Stephen and made loud lamentation over him.

 3* In the immediately preceding account Saul was a young man. Now he is the organizer of the persecution. The tension does not arise from Lukes reworking of the source material. It is rather a result of Lukes literary purposes: at the death of Stephen it was necessary for Saul to play a relatively harmless role, but for the continuation of Lukes account Saul must be the main character.16 Verses 58b*, 8:1*, and 8:3* all tie in with the deliberate intensification in this redactional section.17 For , to ravage, in connection with the persecution of Jews in Alexandria, see Philo Leg. Gai. 134. According to an edict of Claudius, it was requested of the Alexandrians that they offer no outrage to them [that is, the Jews] in the exercise of their traditional worship but permit them to observe their customs as in the time of Divus Augustus.18 4* Bultmann finds the remnant of an (Antiochene) source here. He believes the sentence has been broken off (that is, , went about, should have an indication of where they went) and is continued in 11:19*.19
Acts 8:2 (NRSV) *
3

But Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison. Acts 8:3 (NRSV)
16

Haenchen, p. 298. Klein, Die zwlf Apostel, 11520.

17

Philo De legatione ad Gaium

18

[read ] [read ] . The text and trans. are from H. Idris Bell, ed., Jews and Christians in Egypt: The Jewish Troubles in Alexandria and the Athanasian Controversy (Oxford: Oxford University, 1924; reprinted Milan: Cisalpino, 1977) text 25; trans. 2829. *
4

Now those who were scattered went from place to place, proclaiming the word. Acts 8:4 (NRSV)

*
19

Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews. Acts 11:19 (NRSV)

Excursus: The Martyrdom of Stephen

The literary seams in the account (between 6:11* and 12*; the unevenness of 7:548:4*) indicate that Luke is using a source document. This source contained information about the person and activity of Stephen (6:810*), about a riot (6:11a*, 12*), the stoning, a last word(?), and the burial. No conclusions about the right of the Jewish court to execute capital punishment can be drawn, because the source does not depict a real trial but only the action of a mob. Luke has reworked and supplemented his source material in the following ways: he has framed the martyrdom with a sketch of a trial before the Sanhedrin; the picture of the martyr has been stereotyped; Saul has been inserted; and the story has been made into the turning point in the relationship between the church and Judaism, as part of Lukes overarching view of history.20 The source, a piece of Hellenistic tradition, took no note of the Twelve.21
19

Bultmann, Quellen, 78 = Exegetica, 422.

*
11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God. Acts 6:11 (NRSV) *
12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council. Acts 6:12 (NRSV) *
8

Stephen, full of grace and power, did great wonders and signs among the people.

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen.
10

But they could not withstand the wisdom and the Spirit with which he spoke. Acts 6:810 (NRSV)

20

Johannes Bihler, Die Stephanusgeschichte im Zusammenhang der Apostelgeschichte (MThS 1; Historische Abteilung 16; Munich: Hueber, 1963); idem, Der Stephanusbericht.
21

In addition to Bihler (previous note), see Surkau, Martyrien, 10519, and Martin Blumenthal, Formen und Motive in den apokryphen Apostelgeschichten (TU 48:1; Leipzig: Hinrichs, 1933) 60, for a comparison of Stephens martyrdom with accounts of martyrs in later, apocryphal acts of the apostles.

Philips Mission in Samaria and the Conversion of Simon Magus Acts 8:513*

8
5 Philip went down to a city of Samaria, and proclaimed to them the Christ. 6/ And the multitudes with one accord gave heed to what was said by Philip, when they heard him and saw the signs which he did. 7/ For unclean spirits came out of many who were possessed, crying with a loud voice; and many who were paralyzed or lame were healed. 8/ So there was much joy in that city. But there was a man named Simon who had previously practiced magic in the city and amazed the nation of Samaria, saying that he himself was somebody great. 10/ They all gave heed to him, from the least to the greatest, saying, This man is that power of God which is called Great. 11/ And they gave heed to him, because for a long time he had amazed them with his magic. 12/ But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13/ Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed. 525* Hellenistic (written?) traditions (Philip in Acts 6:5*) lie behind the report of the

mission in Samaria (1:8*). These traditions originally took no account of the Twelve. In
*
5

Philip went down to the city of Samaria and proclaimed the Messiah to them.

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,
7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place. Acts 8:513 (NRSV)

*
5

Philip went down to the city of Samaria and proclaimed the Messiah to them.

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,
7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place.
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit.
20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money! (Only first 15 verses of range shown)

contrast to John (4:3942*), Luke does not trace the founding of the Samaritan Christian community back to Jesus himself.1 5* Luke believes that the region of Samaria has only one citythe city of the same name. Whether a source meant a different location here can no longer be determined. On the technical Christian language ( , proclaimed the Christ), compare 9:20*. For a more detailed description of what this meant, compare vs 12* and 10:42*.
Acts 8:525 (NRSV) *
5

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch. Acts 6:5 (NRSV) *
8

But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth. Acts 1:8 (NRSV) *
39

Many Samaritans from that city believed in him because of the womans testimony, He told me everything I have ever done.
40

So when the Samaritans came to him, they asked him to stay with them; and he stayed there two days.
41

And many more believed because of his word.

42

They said to the woman, It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world. John 4:3942 (NRSV)
1

Conzelmann, Theology, 6573.

*
5

Philip went down to the city of Samaria and proclaimed the Messiah to them. Acts 8:5 (NRSV)

 68* These verses offer a preliminary redactional summary of the activities in the city. On the style, compare Ps.-Clem. Ep. ad. Jas. 19.2: hearing the discourses preached by me in every city, and [seeing] my deeds ( ). 7b* The text here is corrupt or the expression is simply unintelligible since the identification of the sick with their devils is in conflict with the distinction between

20

and immediately he began to proclaim Jesus in the synagogues, saying, He is the Son of God. Acts 9:20 (NRSV)

*
12

But when Jacob heard that there was grain in Egypt, he sent our ancestors there on their first visit. Acts 7:12 (NRSV) *
42

He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. Acts 10:42 (NRSV) *
6

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,
7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city. Acts 8:68 (NRSV)

Ps.-Clem. Homilies Ep. ad. Jas. Epistle of Clement to James (Ps.-Clem.) *

7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured. Acts 8:7 (NRSV)

them.2 Two clauses are combined, , many of those having unclean spirits were healed (cf. Luke 6:18*), and , many spirits went out. For the distinction between those possessed and those having other illnesses, compare 5:16* and Luke 4:4041*. The , many, here should not be understood as meaning but not all. This account of results is positive, in line with the summaries in Lukes Gospel. Luke of course thinks of the Samaritans in a nationalreligious sense (Luke 9:5253*; 10:33*; 17:16*). Simon also appears as a Samaritan,
2

Haenchen, p. 302.

*
18

They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. Luke 6:18 (NRSV) *
16

A great number of people would also gather from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and they were all cured. Acts 5:16 (NRSV) *
40

As the sun was setting, all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them.
41

Demons also came out of many, shouting, You are the Son of God! But he rebuked them and would not allow them to speak, because they knew that he was the Messiah. Luke 4:4041 (NRSV) *
52

And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him;
53

but they did not receive him, because his face was set toward Jerusalem. Luke 9:5253 (NRSV)

*
33

But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. Luke 10:33 (NRSV)

though this was hardly the case. There is no trace here of the Hellenistic character of the capital city, Samaria/Sebaste. 9* The verb is probably to be taken with both , practicing magic, and , amazing; thus Simon who had previously practiced magic and amazed (cf. Luke 23:12*).3 10* ., This man is, etc., corresponds to an implied , I am, statement which was spoken by Simon; compare Origen Cels. 7.89: I am God (or a son of God, or a divine Spirit) ( ). The great power was a self-designation of the historical Simon. , which is called, is Lukes addition, which still recognizes that great is part of a title. Reporting on Simons success, Justin defines the great power (Apol. 1.26.3): Almost every Samaritan, and even a few from other religions, worship him and call him the first god ( , , ).

*
16

He prostrated himself at Jesus feet and thanked him. And he was a Samaritan. Luke 17:16 (NRSV)

*
9

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great. Acts 8:9 (NRSV) *
12

That same day Herod and Pilate became friends with each other; before this they had been enemies. Luke 23:12 (NRSV)
3

BAG s.v. ; for another view, BDF 414.1.

*
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great. Acts 8:10 (NRSV) Origen Contra Celsum Apol. Apologia.

Thus he would have been the manifestation of the highest God.4 The Targum on the Samaritan Pentateuch translates Gen 17:1* , God, with , Power.5 Then , of God, would have to be an addition (from Luke?); compare the Jewish circumlocution for the name of God in Mark 14:62*. However, , power, could also indicate the second rank of divinity, the revealer. The variety of meanings of is evident from the Gos. Heb. frg. 1.6 In this latter case the genitive would be in the original text; compare the inscription: , . , (The one God in the heavens is great. Indeed heavenly, great is the power of the immortal God),7 also, (I call upon you, the greatest power in heaven appointed by the lord god).8
Excursus: Simon (Magus)
4

Cf. Irenaeus Adv. haer. 1.23.1; Ps.-Clem. Recog. 2.12.5; also Hegesippus in Eusebius Hist. eccl. 2.2.13. *
1

When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, I am God Almighty; walk before me, and be blameless. Genesis 17:1 (NRSV)
5

Hans Gerhard Kippenberg, Garizim und Synagoge: Traditionsgeschichtliche Untersuchungen zur samaritanischen Religion der aramischen Periode (RVV 30; Berlin/New York: de Gruyter, 1971) 32849. *
62

Jesus said, I am; and you will see the Son of Man seated at the right hand of the Power, and coming with the clouds of heaven. Mark 14:62 (NRSV) Gos. Heb. Gospel of the Hebrews
6

NTApoc 1.163.

Josef Keil and Anton v. Premerstein, Bericht ubereine zweite Reise in Lydien, Denkschriften der kaiserlichen Akademie der Wissenschaften (phil.-hist. Klasse 54; Vienna: Hlder, 1911) no. 211.
8

PGM 1.116 (IV 127576). On the use of the term in Gnostic writings, see Lucien Cerfaux, La Gnose Simonienne: Nos sources principales, RechSR 15 (1921) 489511, reprinted in Recueil Cerfaux 1.19123; idem, Simon le Magicien Samarie, RechSR 27 (1937) 61517, reprinted in Recueil Cerfaux 1.25962; Friedrich Preisigke, Die Gotteskraft der frhchristlichen Zeit (PapyrusInstitut Heidelberg 6; Berlin/Leipzig: de Gruyter, 1922).

Simon (Magus) appears in the ancient sources sometimes as a magician, at other times as the father of Gnosticism. Luke stresses only the first, though there is still a hint of the second in vss 910*. The two are not mutually exclusive. Simon appears as a , divine man, with miraculous powers and teachings about redemption.9 Whether Luke knew about his companion Helena (the Ennoia) or is intentionally silent cannot be determined; it is even disputed whether she was a historical figure at all.10 Perhaps Simon was not yet expounding a developed Gnostic doctrine about the preexistence of the soul, but rather a conception of epiphany in statu nascendi in Gnosticism (contrary to Haenchen). In Justin, Simon does not yet appear as a Gnostic. In the later tradition he calls himself he who stands (Hippolytus Ref. 6.13, cf. 6.17.12; Ps.-Clem. Hom. 2.22, 24; 18.12, 14). G. Widengren assumes that there is a connection with Samaritan ideas as they are found in the Marqa-liturgies.11 The matter of dating is only one of several reasons why this is improbable.12

*
9

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great. Acts 8:910 (NRSV)
9

Bieler, Theios Aner 1. 48, 84.

10

L.-H. Vincent (Le culte dHlne Samarie, RB 45 [1936] 22132 + 1 pl.) argues that Helena was a historical figure (though his reference to a Helena cult in Samaria supports the opposite view); against a historical figure are: Gilles Quispel, Simon en Helena, NedThT 5 (1952) 33975; Georg Kretschmar, Zur religionsgeschichtlichen Einordnung der Gnosis, EuTh 13 (1953) 35461; Ernst Haenchen, Gab es eine vorchristliche Gnosis? ZThK 49 (1952) 31649, reprinted in his Gott und Mensch, 26598. Haenchen Ernst Haenchen, The Acts of the Apostles (ed. R. McL. Wilson; Philadelphia: Westminster, 1971). Hippolytus Refutatio omnium haeresium
11

Geo Widengren, The Ascension of the Apostle and the Heavenly Book (King and Saviour III) (UU 7; Uppsala: Lundequistska, 1950) 4858.
12

Sources (see Beginnings 5.15163): Justin Apol. 1.26.56; Dial. 120.6; Irenaeus Adv. haer. 1.23; Ps.Clem.. passim; Hippolytus Ref. 6.215 ( ); Epiphanius Adv. haer. 21.2ff; Acts Pet. 4ff. In addition to the literature cited above, see PW, 2d ser., 3.18084; Robert McL. Wilson, Gnostic Origins, VC 9 (1955) 193211; idem, Simon, Dositheus and the Dead Sea Scrolls, ZRGG 9 (1957)

 11* This verse is a Lukan explanation. 12* The content of Philips preaching is given in Lukes own style. What is implied by , they were baptized, is clarified only subsequently in vss 1516*. 13* The narrative is not historical. Simon is amazed after he has already been converted. This arises from Lukes desire, in making the transition to the following episode, to establish some connection with the events in vss 1824*, and from his concern to illustrate
2130; Walter Schmithals, The Office of Apostle in the Early Church (Nashville/New York: Abingdon, 1969) 15974. *
11

And they listened eagerly to him because for a long time he had amazed them with his magic. Acts 8:11 (NRSV)

*
12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Acts 8:12 (NRSV) *
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). Acts 8:1516 (NRSV) *
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place. Acts 8:13 (NRSV) *
18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit.
20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money!

the superiority of Christian power over magic. A simple account about the success of Philip could lie behind this material;13 even this would be a secondary (already pre-Lukan) stage in the tradition.14 The impression that the narrative, as Haenchen says, comes to a sudden and disappointing end15 arises only if one already knows more about Simon than is found in Luke. The other sources say nothing about Simons conversion (and reversion). Philip is no longer important for what is occurring in Samaria. The circles of the Hellenists and the Twelve disciples touch but do not overlapa hint as to the history of this particular bit of tradition: the two pieces were secondarily combined but certainly prior to Luke.
The Annexation of the New Church to the Earliest Congregation and Peters Clash with Simon Magus Acts 8:1425*

21

You have no part or share in this, for your heart is not right before God.

22

Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.
23

For I see that you are in the gall of bitterness and the chains of wickedness.

24

Simon answered, Pray for me to the Lord, that nothing of what you have said may happen to me. Acts 8:1824 (NRSV)
13

Bauernfeind Dibelius, Studies, 17; Bauernfeind; Haenchen, pp. 3078. Haenchen, p. 303.

14

15

*
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit.

8
14 Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, 15/ who came down and prayed for them that they might receive the Holy Spirit; 16/ for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. 17/ Then they laid their hands on them and they received the Holy Spirit. 18/ Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money, 19/ saying, Give me also this power, that anyone on whom I lay my hands may receive the Holy Spirit. 20/ But Peter said to him, Your silver perish with you, because you thought you could obtain the gift of God with money! 21/ You have neither part nor lot in this matter, for your heart is not right before God. 22/ Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. 23/ For I see that you are in the gall of bitterness and in the bond of iniquity. 24/ And Simon answered, Pray for me to the Lord, that nothing of what you have said may come upon me. Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans. 14* In the Lukan portrayal of the Christian mission the establishment of a congregation

25

(in the capital) represents the conversion of that province. The apostles function as a supervisory body. Yet, their authority in the concrete does not appear as jurisdiction, but as

20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money!
21

You have no part or share in this, for your heart is not right before God.

22

Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.
23

For I see that you are in the gall of bitterness and the chains of wickedness.

24

Simon answered, Pray for me to the Lord, that nothing of what you have said may happen to me.
25

Now after Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem, proclaiming the good news to many villages of the Samaritans. Acts 8:1425 (NRSV) *
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. Acts 8:14 (NRSV)

the authority to ordain. Luke knows nothing specific about the activity of the two. There must necessarily be two, but once again Johns role is peripheral.1 15* , whoever, takes the place of the simple relative , who, as in 17:10*.2 16* The picture of a baptism without receiving the Spirit does not come from an ancient non- or pre-pneumatic understanding of baptism. This is an ad hoc construction (cf. 10:44 48*; 19:17*) which presupposes precisely the intimate connection between baptism and
1

On this passage, see Eduard Schweizer, , TDNT 6 (1968) 41415; Nikolaus Adler, Taufe und Handauflegung: Eine exegetisch-theologische Untersuchung von Apg 8, 1417 (NTAbh 19:3; Mnster: Aschendorff, 1951); Gerhard Delling, Die Taufe im Neuen Testament (Berlin: Evangelische Verlagsanstalt, 1963). *
10

That very night the believers sent Paul and Silas off to Beroea; and when they arrived, they went to the Jewish synagogue. Acts 17:10 (NRSV)
2

Albert Debrunner, Grundfragen und Grundzge des nachklassischen Griechisch, vol. 2 of Otto Hoffmann, Geschichte der griechischen Sprach (Sammlung Gschen 114; Berlin: de Gruyter, 1954) 6667. *
16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). Acts 8:16 (NRSV) *
44

While Peter was still speaking, the Holy Spirit fell upon all who heard the word.

45

The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles,
46

for they heard them speaking in tongues and extolling God. Then Peter said,

47

Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?
48

So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days. Acts 10:4448 (NRSV) *

the Spirit. The point here is not the idea of baptism, but an understanding of the church: the Samaritan church is legitimate if it has been sanctioned by Jerusalem. 17* The laying on of hands must have been customary at baptism, even if Tertullian is the first to state it explicitly (Bapt. 8).3 1824* These verses offer the first detailed example of the Lukan distinction between miracle and magic.4 18* The narrator does not consider that theoretically Simon must also be a bearer of the Spirit. Wickedness can stifle even the Spirit!
1

While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples.
2

He said to them, Did you receive the Holy Spirit when you became believers? They replied, No, we have not even heard that there is a Holy Spirit.
3

Then he said, Into what then were you baptized? They answered, Into Johns baptism.

Paul said, John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.
5

On hearing this, they were baptized in the name of the Lord Jesus.

When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied
7

altogether there were about twelve of them. Acts 19:17 (NRSV)

*
17

Then Peter and John laid their hands on them, and they received the Holy Spirit. Acts 8:17 (NRSV)

See the excursus on 1 Tim 4:14* in Dibelius-Conzelmann, Pastoral Epistles, 7071; Klein (Synkretismus 4082, reprinted in his Rekonstruktion 262301) holds a different view. He argues that Luke struggles here not against magic, but against syncretism within the church. Yet Luke certainly avoids any hint of such difficulties within the church.
4

On this theme, cf. Tertullian Apol. 22.1112; Ps.-Clem. Hom. 2.3334; A. Fridrichsen, The Problem of Miracle in Primitive Christianity (Minneapolis: Augsburg, 1972) 8995; Hermann Schlingensiepen, Die Wunder des Neuen Testaments: Wege und Abwege ihrer Deutung in der alten Kirche bis zur Mitte des fnsten Jahrhunderts (BFCTh: Sammlung Wissenschaftlicher Monographien 28; Gtersloh: Bertelsmann, 1933) 6273; F. Pfister, Epode, PWSup 4.325, 342 43.

 19* We would expect that he would want to buy the power to work miracles, not the power to impart the Spirit.5 That must have been what the story originally said. Luke appears to have changed this, after careful reflection (note the involved expression here). 20* An apostolic curse; compare (I deliver you into the black chaos in perdition),6 and , perish (Dan 2:5* [Th]; cf. 3:96* [Th]).
*
18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money, Acts 8:18 (NRSV) *
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit. Acts 8:19 (NRSV)
5

Bauernfeind.

*
20

But Peter said to him, May your silver perish with you, because you thought you could obtain Gods gift with money! Acts 8:20 (NRSV)
6

PGM 1.114 (IV 124748); see The Greek Magical Papyri in Translation, vol. 1, Texts (ed. Hans Dieter Betz; Chicago/London: University of Chicago, 1986) 62. *
5

The king answered the Chaldeans, This is a public decree: if you do not tell me both the dream and its interpretation, you shall be torn limb from limb, and your houses shall be laid in ruins. Daniel 2:5 (NRSV) Th Theodotion (Greek version of OT) *
3

How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his sovereignty is from generation to generation. Daniel 4:3 (NRSV)

 21* For /, part/lot, compare Deut 12:12*, etc.; Col 1:12*. On your heart is not right before God, compare Ps 78(77):37. 22* With this verse the curse appears to be conditional (without taking seriously the possibility of Simons repentance). This is a word directed to the reader as general instruction about magic. , if possible, maintains Gods freedom, in the style of Jewish penitential piety (cf., e.g., Dan 4:27*). 23* For , in the gall of bitterness, compare Deut 29:17* LXX.7 A comparison with the paraphrase of the Deuteronomy passage in 1QS 2.1112 is instructive.8 For , and (in the) bond of iniquity, see Isa 58:6*.
*
21

You have no part or share in this, for your heart is not right before God. Acts 8:21 (NRSV)

*
12

And you shall rejoice before the Lord your God, you together with your sons and your daughters, your male and female slaves, and the Levites who reside in your towns (since they have no allotment or inheritance with you). Deuteronomy 12:12 (NRSV) *
12

giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. Colossians 1:12 (NRSV) *
22

Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. Acts 8:22 (NRSV) *
30

and the king said, Is this not magnificent Babylon, which I have built as a royal capital by my mighty power and for my glorious majesty? Daniel 4:30 (NRSV) *
23

For I see that you are in the gall of bitterness and the chains of wickedness.

 24* This verse documents the powerlessness of the magician before the one who bears the Spirit. 25* The verse is a literary connective. The story breaks off: Luke does not report Simons apostasy nor could he make the well-known rival into a Christian!
The Conversion of an Ethiopian Official Acts 8:2640* Acts 8:23 (NRSV) *
18

It may be that there is among you a man or woman, or a family or tribe, whose heart is already turning away from the Lord our God to serve the gods of those nations. It may be that there is among you a root sprouting poisonous and bitter growth. Deuteronomy 29:18 (NRSV) LXX Septuagint
7

For the construction , (you) are in (different from vs 20*), see BDF 145.1

1QS Serek hayyahad (Rule of the Community, Manual of Discipline)

8

Otto Betz, Offenbarung und Schriftforschung in der Qumransekte (Tbingen: Mohr [Siebeck], 1960) 17076 (on Deut 29:1720* with 1QS 2.1118). *
6

Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Isaiah 58:6 (NRSV) *
24

Simon answered, Pray for me to the Lord, that nothing of what you have said may happen to me. Acts 8:24 (NRSV) *
25

Now after Peter and John had testified and spoken the word of the Lord, they returned to Jerusalem, proclaiming the good news to many villages of the Samaritans. Acts 8:25 (NRSV) *

8
26 But an angel of the Lord said to Philip, Rise and go toward the south [or: at noon] to the road that goes down from Jerusalem to Gaza. This is a desert road. 27/ And he rose and went. And behold, an Ethiopian, a eunuch, a minister of the Candace,
26

Then an angel of the Lord said to Philip, Get up and go toward the south to the road that goes down from Jerusalem to Gaza. (This is a wilderness road.)
27

So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship
28

and was returning home; seated in his chariot, he was reading the prophet Isaiah. Then the Spirit said to Philip, Go over to this chariot and join it.

29

30

So Philip ran up to it and heard him reading the prophet Isaiah. He asked, Do you understand what you are reading?
31

He replied, How can I, unless someone guides me? And he invited Philip to get in and sit beside him.
32

Now the passage of the scripture that he was reading was this: Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth.
33

In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth.
34

The eunuch asked Philip, About whom, may I ask you, does the prophet say this, about himself or about someone else?
35

Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus.
36

As they were going along the road, they came to some water; and the eunuch said, Look, here is water! What is to prevent me from being baptized?
38

He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him.
39

When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing.
40

But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea. Acts 8:2640 (NRSV)

queen of the Ethiopians, in charge of all her treasure, had come to Jerusalem to worship 28/ and was returning; seated in his chariot, he was reading the prophet Isaiah. 29/ And the Spirit said to Philip, Go up and join this chariot. 30/ So Philip ran to him, and heard him reading Isaiah the prophet, and asked, Do you understand what you are reading? 31/ And he said, How can I, unless some one guides me? And he invited Philip to come up and sit with him. 32/ Now the passage of the scripture which he was reading was this: As a sheep led to the slaughter or a iamb before its shearer is dumb, so he opens not his mouth. 33/ In his humiliation Justice was denied him. Who can describe his generation? For his life is taken up from the earth. 34/ And the eunuch said to Philip, About whom, pray, does the prophet say this, about himself or about some one else?35/ Then Philip opened his mouth, and beginning with this scripture he told him the good news of Jesus. 36/ And as they went along the road they came to some water, and the eunuch said, See, here is water! What is to prevent my being baptized? 38/ And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him. 39/ And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing. 40/ But Philip was found at Azotus, and passing on he preached the gospel to all the towns till he came to Caesarea.

The story was apparently told in Hellenistic circles as the first conversion of a Gentile (cf. Ps 68[67]:32*). The story thus rivals the account of Corneliuss conversion in chapters 10 11. Luke has placed the story here so that it now functions as a prelude to Corneliuss conversion. It is a self-contained episode and does not presuppose 8:425*. We get the
*
31

Let bronze be brought from Egypt; let Ethiopia hasten to stretch out its hands to God. Psalm 68:31 (NRSV)

*
4

Now those who were scattered went from place to place, proclaiming the word. Philip went down to the city of Samaria and proclaimed the Messiah to them.

The crowds with one accord listened eagerly to what was said by Philip, hearing and seeing the signs that he did,
7

for unclean spirits, crying with loud shrieks, came out of many who were possessed; and many others who were paralyzed or lame were cured.
8

So there was great joy in that city.

Now a certain man named Simon had previously practiced magic in the city and amazed the people of Samaria, saying that he was someone great.

impression that Philip was originally not sent out from Samaria, but from Jerusalem. The style is markedly legendary.1 The motif of miraculous divine guidance dominates, thereby making the significance of the first conversion all the more impressive. 26* For , angel of the Lord, compare 5:1920*. The order is given in biblical language. means either toward the south (Dan 8:4*,
10

All of them, from the least to the greatest, listened to him eagerly, saying, This man is the power of God that is called Great.
11

And they listened eagerly to him because for a long time he had amazed them with his magic.

12

But when they believed Philip, who was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
13

Even Simon himself believed. After being baptized, he stayed constantly with Philip and was amazed when he saw the signs and great miracles that took place.
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit.

18

Now when Simon saw that the Spirit was given through the laying on of the apostles hands, he offered them money,
19

saying, Give me also this power so that anyone on whom I lay my hands may receive the Holy Spirit. (Only first 15 verses of range shown) Acts 8:425 (NRSV)
1

Dibelius, Studies, 15.

*
26

Then an angel of the Lord said to Philip, Get up and go toward the south to the road that goes down from Jerusalem to Gaza. (This is a wilderness road.) Acts 8:26 (NRSV) *

9* LXX)2 or at noon (22:6*). The objection to the latter interpretation, that no traveling took place in that region at midday because of the heat, does not hold; this depends on the time of year (cf. 10:9*; 22:8*). , desert, refers to the road not to the city of Gaza, despite the note in Strabo 16.759 (which he took from a source): but (Gaza) was razed to
19

But during the night an angel of the Lord opened the prison doors, brought them out, and said, Go, stand in the temple and tell the people the whole message about this life. Acts 5:1920 (NRSV)

20

*
4

I saw the ram charging westward and northward and southward. All beasts were powerless to withstand it, and no one could rescue from its power; it did as it pleased and became strong. Daniel 8:4 (NRSV) *
9

Out of one of them came another horn, a little one, which grew exceedingly great toward the south, toward the east, and toward the beautiful land. Daniel 8:9 (NRSV)
2

So Erwin Preuschen, Die Apostelgeschichte (HNT 4:1; Tbingen: Mohr [Siebeck], 1912); Haenchen, p. 310. *
6

While I was on my way and approaching Damascus, about noon a great light from heaven suddenly shone about me. Acts 22:6 (NRSV) *
9

About noon the next day, as they were on their journey and approaching the city, Peter went up on the roof to pray. Acts 10:9 (NRSV) *
8

I answered, Who are you, Lord? Then he said to me, I am Jesus of Nazareth whom you are persecuting. Acts 22:8 (NRSV)

the ground by Alexander and remains uninhabited ( ). The intention here is not to describe a place, but simply to furnish some scenic detail.3 There is no need to ask which of the possible roads from Jerusalem to Gaza Luke has in mind.4 This statement is not part of the angels speechit is Lukes explanation.5 27* Note that the carrying out of the order is reported by repeating the verbs; this is biblical style (Gen 43:1315*, etc.). Ethiopia was the kingdom of Napata-Meroe, which occupied both the fantasy and politics of that time; Luke certainly has no geographical or ethnological interest in the area. The territory was usually ruled by kings, but occasionally by queens.6 Candace is a title. Note Pliny Nat. hist. 6.186: They said that it is ruled by a woman, Candace, a name that has passed on through a succession of queens for many years (regnare feminam Candacen, quod nomen multis iam annis ad reginas transiit).7 In

W. K. Clarke (Beginnings 2.101) cites Zeph 2:43:10* for comparison .

On this, see C. Kuhl, Rmische Straken und Strakenstationen in der Umgebung von Jerusalem, PJ 24 (1928) 11340.
5

W. C. van Unnik (Der Befehl an Philippus, ZNW 47 [1956] 18191) has a different view. He reads the text to mean that the command is deliberately paradoxical: the missionary is sent from flourishing success into the desert as a test of his obedience. *
27

So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship Acts 8:27 (NRSV) *
13

Take your brother also, and be on your way again to the man;

14

may God Almighty grant you mercy before the man, so that he may send back your other brother and Benjamin. As for me, if I am bereaved of my children, I am bereaved.
15

So the men took the present, and they took double the money with them, as well as Benjamin. Then they went on their way down to Egypt, and stood before Joseph. Genesis 43:1315 (NRSV)
6

Henry J. Cadbury, The Book of Acts in History (New York: Harper, 1955) 1518.

Pliny Naturalis historia

7

See also Strabo 17280; Ps.-Callisth. 3.18ff.

Jer 34:19* = 41:19* LXX , eunuch, is translated by , court official. Nevertheless , eunuch, as used here does, not refer to a position (that would be ), but to one who has been castrated. Eunuchs are mentioned as , treasurers, among the Persians (Plutarch Demetr. 25.900).8 Luke purposely leaves the religious status of the eunuch vague. Apparently he did not venture to describe him as a proselyte because of what he found in his sources; he could not let him appear as a Gentile, because the Gentile mission really begins in chapter 10. 28* The treasurer was reading aloud, following the ancient custom.9 29* The intervention of the Spirit cannot be distinguished from that of the angel (vs 26*; cf. chap. 10). 30* For the paronomasia, compare 2 Cor 3:2*. The interrogative particle () is found only in the writings of Paul and Luke in the New Testament.

*
19

the officials of Judah, the officials of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf Jeremiah 34:19 (NRSV) *
19

the officials of Judah, the officials of Jerusalem, the eunuchs, the priests, and all the people of the land who passed between the parts of the calf Jeremiah 34:19 (NRSV) Plutarch De Demetrio
8

On the historical circumstances, see Stephan Lsch, Der Kmmerer der Knigin Kondake (Apg. 8, 27), ThQ 111 (1930) 477519. *
28

and was returning home; seated in his chariot, he was reading the prophet Isaiah. Acts 8:28 (NRSV)

Cadbury, Acts in History, 18, 30 n . 29; Betz, Lukian 2 n. 6.

*
29

Then the Spirit said to Philip, Go over to this chariot and join it. Acts 8:29 (NRSV)

 31* The potential optative with is unusual.10 The risen Christ opens up the understanding of the Scriptures for the church (Luke 24:2527*, 4449*). The central
30

So Philip ran up to it and heard him reading the prophet Isaiah. He asked, Do you understand what you are reading? Acts 8:30 (NRSV) *
2

You yourselves are our letter, written on our hearts, to be known and read by all; 2 Corinthians 3:2 (NRSV)

*
31

He replied, How can I, unless someone guides me? And he invited Philip to get in and sit beside him. Acts 8:31 (NRSV)
10

See BDF 385; for the future indicative after , see 373.2.

*
25

Then he said to them, Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared!
26

Was it not necessary that the Messiah should suffer these things and then enter into his glory?

27

Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. Luke 24:2527 (NRSV) *
44

Then he said to them, These are my words that I spoke to you while I was still with youthat everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.
45

Then he opened their minds to understand the scriptures,

46

and he said to them, Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day,
47

and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.
48

You are witnesses of these things.

content of the Scriptures is that the Christ should suffer and rise from the dead ( , Luke 24:46*; cf. vs 26*). On this basis the quotation from Isaiah has been selected; in doing so, it takes up neither the title servant of the Lord nor the idea of atonement from Isaiah 5253. 3233* The quotation cites Isa 53:78* (verbatim). The conclusion of 55:8* (stricken for the transgression of my people) is omitted because it is anticlimactic if , taken up, is understood as referring to the exaltation.11 The context of the quotation is not
49

And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high. Luke 24:4449 (NRSV) *
46

and he said to them, Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, Luke 24:46 (NRSV) *
32

Now the passage of the scripture that he was reading was this: Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth.
33

In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth. Acts 8:3233 (NRSV) *
7

He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth.
8

By a perversion of justice he was taken away. Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people. Isaiah 53:78 (NRSV) *
8

For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. Isaiah 55:8 (NRSV)

11

Erich Fascher, Jesaja 53 in christlicher und jdischer Sicht (Aufstze und Vortrge zur Theologie und Religionswissenschaft 4; Berlin: Evangelische Verlagsanstalt, 1958) 8.

considered. To what extent did Luke take into account the meaning of this partially incomprehensible passage? We cannot say. He may have interpreted the taking away of justice as referring to the resurrection. 34* The verse formulates a fundamental problem of early Christian hermeneutics (cf. Justin Dial. passim). The eunuch asks the questions which the ideal non-Christian Bible reader should ask, but which only the Christian reader can ask.12 35* For , beginning, compare Luke 24:27*; for the content of the sermon, compare 5:42* and 17:18*.13

*
34

The eunuch asked Philip, About whom, may I ask you, does the prophet say this, about himself or about someone else? Acts 8:34 (NRSV) Justin Dialogue with Trypho passim in various places
12

On the application of the passage to the prophet himself, see Joachim Jeremias, , TDNT 5 (1967) 686. *
35

Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. Acts 8:35 (NRSV) *
27

Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures. Luke 24:27 (NRSV) *
42

And every day in the temple and at home they did not cease to teach and proclaim Jesus as the Messiah. Acts 5:42 (NRSV) *

 36* Philips well lies between Eleutheropolis and Ashkelon, according to the Itinerarium Antoninianum 32; another tradition locates it near Ain Dirweh, on the road between Jerusalem and Hebron.14 Cullmann sees in , What is to prevent, a component of the baptismal ritual15 (cf. 10:47*; 11:17*; Matt 3:14*; Ps.-Clem. Hom. 13.5.1, 11.2).
18

Also some Epicurean and Stoic philosophers debated with him. Some said, What does this babbler want to say? Others said, He seems to be a proclaimer of foreign divinities. (This was because he was telling the good news about Jesus and the resurrection.) Acts 17:18 (NRSV)
13

For , (Philip) opened his mouth, see the commentaries on Matt 5:2*.

*
36

As they were going along the road, they came to some water; and the eunuch said, Look, here is water! What is to prevent me from being baptized? Acts 8:36 (NRSV)
14

C. Kuhl, Rmische Straken und Strakenstationen in der Umgebung von Jerusalem, PJ 24 (1928) 116 n. 4; Peter Thomsen, Loca Sancta: Verzeichnis der im 1. bis 6. Jahrhundert n. Chr. erwahnten Ortschaften Palastinas mit besonderer Bercksichtigung der Lokalisierung der biblischen Statten (Halle: Haupt, 1907; reprinted Hildesheim: Olms, 1966) 34, under Bethsura.
15

Oscar Cullmann, Baptism in the New Testament (SBT 1; London: SCM, 1950; reprinted Naperville, IL: Allenson, 1956) 7180. *
47

Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have? Acts 10:47 (NRSV) *
17

If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God? Acts 11:17 (NRSV) *
14

John would have prevented him, saying, I need to be baptized by you, and do you come to me? Matthew 3:14 (NRSV)

(37) Western textual witnesses (E gig p syh; cf. Irenaeus Adv. haer. 3.12.8) contain an additional verse, which approximates the baptismal rite (baptismal confession): And Philip said, If you believe with all your heart, you may. And he replied, I believe that Jesus Christ is the Son of God. Its secondary nature is confirmed by the variants to 11:17*. 39*This is the stylistically proper conclusion for the legend16 (cf. 2 Kgs 2:16*; Ezek 11:24*; Gos. Heb. frg. 3).17 The reading found in A p syh, etc., , the Holy Spirit fell on the Eunuch, and an angel of the Lord caught up Philip, is a secondary assimilation to vs 26*; was its motivation anti-Gnostic?18 40* This verse apparently results from Lukes editing of reports about Philips stay in Caesarea (21:8*). Again, Philip and Peter are in the same area, but their paths do not cross.
Irenaeus Adversus haereses *
39

When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing. Acts 8:39 (NRSV)
16

Martin Dibelius, Zur Formgeschichte des Neuen Testaments (ausserhalb der Evangelien), ThR n.s. 3 (1931) 235. *
16

They said to him, See now, we have fifty strong men among your servants; please let them go and seek your master; it may be that the spirit of the Lord has caught him up and thrown him down on some mountain or into some valley. He responded, No, do not send them. 2 Kings 2:16 (NRSV) *
24

The spirit lifted me up and brought me in a vision by the spirit of God into Chaldea, to the exiles. Then the vision that I had seen left me. Ezekiel 11:24 (NRSV)
17

NTApoc. 1.164.

18

Eduard Schweizer (, TDNT 6 [1968] 409) offers a somewhat different interpretation. He provides parallels to the miraculous snatching away; cf. also Philostratus Vita Apoll. 8.10. *
40

But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.

The Conversion of Paul: The First Account Acts 9:119a* Acts 8:40 (NRSV) *
8

And he said, Beware that you are not led astray; for many will come in my name and say, I am he! and, The time is near! Do not go after them. Luke 21:8 (NRSV) *
1

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest
2

and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem.
3

Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him.
4

He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? He asked, Who are you, Lord? The reply came, I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.

The men who were traveling with him stood speechless because they heard the voice but saw no one.
8

Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus.
9

For three days he was without sight, and neither ate nor drank.

10

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, Ananias. He answered, Here I am, Lord.
11

The Lord said to him, Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying,
12

and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.
13

But Ananias answered, Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem;

9
1 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2/ and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. 3/ Now as he journeyed he approached Damascus, and suddenly a light from heaven flashed about him. 4/ And he fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? 5/ And he said, Who are you, Lord? And he said, I am Jesus, whom you are persecuting; 6/ but rise and enter the city, and you will be told what you are to do. 7/ The men who were traveling with him stood speechless, hearing the voice but seeing no one. 8/ Saul arose from the ground; and when his eyes were opened, he could see nothing; so they led him by the hand and brought him into Damascus. 9/ And for three days he was without sight, and neither ate nor drank. 10 Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, Ananias. And he said, Here I am, Lord. 11/ And the Lord said to him, Rise and go to the street called Straight, and inquire in the house of Judas for a man of Tarsus named Saul; for behold, he is praying, 12/ and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight. 13/ But Ananias answered, Lord, I have heard from many about this man, how much evil he has done to thy saints at Jerusalem; 14/ and here he has authority from the chief priests to bind all who call upon thy name. 15/ But the Lord said to him, Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel; 16/ for I will show him how much he must suffer for the sake of my name. 17/ So Ananias departed and entered the house. And laying his hands on him he said, Brother Saul, the Lord Jesus who appeared to you on the road by which you came, has sent me that you might regain your sight and be filled with the Holy Spirit. 18/ And immediately something like scales fell from his eyes and he regained his sight. Then he rose and was baptized, 19a/ and took food and was strengthened. The intent of the composition is clear: Before the first conversion of a Gentile the agent for the great mission to the Gentile is prepared, whereby once again the meaning of both the preceding and the following episodes is clarified.

The intent of the composition is clear: Before the first conversion of a Gentile the agent for the great mission to the Gentiles is prepared, whereby once again the meaning of both the preceding and the following episodes is clarified. 119a* Sauls Call
14

and here he has authority from the chief priests to bind all who invoke your name.

15

But the Lord said to him, Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;
16

I myself will show him how much he must suffer for the sake of my name.

(Only first 15 verses of range shown) Acts 9:119 (NRSV) ed. editor(s), edited by, edition(s)

 1* , but, connects with 8:3*. For , breathing, see Ps 18 (17):16*; Euripides Bacc. 620, of the persecutor Pentheus: breathing fury ( ). 2* The spread of Christianity to Damascus is simply assumed. We see how many gaps there are in the story as given in Acts. Connections between Christians in Damascus and the sectarians who produced the Damascus document cannot be demonstrated.1 Contrary to Acts, Paul did not proceed from Jerusalem to Damascus. In regard to the Jews in Damascus, see Josephus Bell. 2.55961 and 7.368. Luke gives no account of the (actual) legal situation. He mentions neither the Nabateans2 nor that the city belongs to the Decapolis (Pliny Nat. hist. 5.74). In defense of the historicity of the portrait Luke sketches (the right of the Sanhedrin to make an arrest outside Palestine, or the right to demand extradition), reference is made to 1 Macc 15:1621*. However, the genuineness of the
*
1

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest Acts 9:1 (NRSV) *
15

Then the channels of the sea were seen, and the foundations of the world were laid bare at your rebuke, O Lord, at the blast of the breath of your nostrils. Psalm 18:15 (NRSV) Euripides Bacchae *
2

and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. Acts 9:2 (NRSV)
1

CD! Jean Danilou, Ltoile de Jacob et la mission chrtienne Damas, VC 11 (1957) 12138.

Josephus The Jewish War

2

See the excursus on 2 Cor 11:32* in Hans Lietzmann, An die Korinther I/II (HNT 9; Tbingen: Mohr [Siebeck], 1969) 152. *
16

Lucius, consul of the Romans, to King Ptolemy, greetings.

17

The envoys of the Jews have come to us as our friends and allies to renew our ancient friendship and alliance. They had been sent by the high priest Simon and by the Jewish people

letter referred to in 1 Maccabees has been disputed.3 Even if it is genuine, it lays down no permanent regulations, but is concerned only with fugitives. Its validity for Syria during the Roman period is completely out of the question. Moreover, Josephus Bell. 1.474 offers counterevidence. Compare also the legal situation which Paul himself assumes in 2 Cor 11:32*. Acts exhibits a unique use of the word , Way (19:9*, 23*; 22:4*; 24:14*, 22*), which denotes Christian teaching as well as Christians as a group. This sense cannot be
18

and have brought a gold shield weighing one thousand minas.

19

We therefore have decided to write to the kings and countries that they should not seek their harm or make war against them and their cities and their country, or make alliance with those who war against them.
20

And it has seemed good to us to accept the shield from them.

21

Therefore if any scoundrels have fled to you from their country, hand them over to the high priest Simon, so that he may punish them according to their law. 1 Maccabees 15:1621 (NRSV)
3

K. D. Schunck, Die Quellen des 1. und 2. Makkaberbuches (Halle [Saale]: Niemeyer, 1954) 32ff.

*
32

In Damascus, the governor under King Aretas guarded the city of Damascus in order to seize me, 2 Corinthians 11:32 (NRSV)

*
9

When some stubbornly refused to believe and spoke evil of the Way before the congregation, he left them, taking the disciples with him, and argued daily in the lecture hall of Tyrannus. Acts 19:9 (NRSV) *
23

About that time no little disturbance broke out concerning the Way. Acts 19:23 (NRSV)

*
4

I persecuted this Way up to the point of death by binding both men and women and putting them in prison, Acts 22:4 (NRSV)

derived from the Greek background of the word.4 The Qumran texts offer something of an analogy (though not with this pregnant meaning); for example, 1QS 9.17b20; 8.1318, 21.5 3* Appearances of light are part of the apparatus of epiphanies. Luke avoids saying that Paul saw the figure of the Lord (despite vs 5*; contrast Acts Thom. 34; Acts John 97; 4 Macc. 4.10*).

*
14

But this I admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors, believing everything laid down according to the law or written in the prophets. Acts 24:14 (NRSV) *
22

But Felix, who was rather well informed about the Way, adjourned the hearing with the comment, When Lysias the tribune comes down, I will decide your case. Acts 24:22 (NRSV)
4

On this, see Werner Jaeger, The Theology of the Early Greek Philosophers (Oxford: Clarendon, 1947; reprinted 1960) 98100.
5

S. Vernon McCasland, The Way, JBL 77 (1958) 22230; Eero Repo, Der Weg als Selbstbezeichnung des Urchristentums: Eine traditionsgeschichtliche und semasiologische Untersuchung (Annales Academiae Scientiarum Fennicae ser. B, vol. 132:2; Helsinki: Suomalainen Tiedeakatemia, 1964). *
3

Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. Acts 9:3 (NRSV) *
5

He asked, Who are you, Lord? The reply came, I am Jesus, whom you are persecuting. Acts 9:5 (NRSV)

Acts Thom. Acts of Thomas Acts John Acts of John *

 4* Compare 4 Macc. 3.27. In vs 7* and also in 22:7* , to hear, is used with the genitive, while here it appears with the accusative; there is no difference in meaning.6 Paul is addressed by the Hebrew form of his name (26:14*); for the repetition of the name, compare 1 Sam 3:4*, 6* LXX, etc. When the disciples are persecuted, the Lord himself is
10

and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling. 4 Maccabees 4:10 (NRSV) *
4

He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? Acts 9:4 (NRSV)

*
7

The men who were traveling with him stood speechless because they heard the voice but saw no one. Acts 9:7 (NRSV) *
7

I fell to the ground and heard a voice saying to me, Saul, Saul, why are you persecuting me? Acts 22:7 (NRSV)

Horst R. Moehring, The Verb in Acts IX 7 and XXII 9, NovT 3 (1959) 8099.

*
14

When we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, Saul, Saul, why are you persecuting me? It hurts you to kick against the goads. Acts 26:14 (NRSV) *
4

Then the Lord called, Samuel! Samuel! and he said, Here I am! 1 Samuel 3:4 (NRSV)

*
6

The Lord called again, Samuel! Samuel got up and went to Eli, and said, Here I am, for you called me. But he said, I did not call, my son; lie down again.

persecuted (Luke 10:16*; cf. Euripides Bacc. esp. 78491). Gerhard Lohfink compares the theophany dialogues of the Old Testament and of Judaism to the course of the conversion here (Gen. 31:1113*; 46:23*; Exod. 3:410*; Jub. 44.5; Jos. Asen. 14.68, etc.).7

1 Samuel 3:6 (NRSV) *

16

Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me. Luke 10:16 (NRSV) *
11

Then the angel of God said to me in the dream, Jacob, and I said, Here I am!

12

And he said, Look up and see that all the goats that leap on the flock are striped, speckled, and mottled; for I have seen all that Laban is doing to you.
13

I am the God of Bethel, where you anointed a pillar and made a vow to me. Now leave this land at once and return to the land of your birth. Genesis 31:1113 (NRSV) *
2

God spoke to Israel in visions of the night, and said, Jacob, Jacob. And he said, Here I am.

Then he said, I am God, the God of your father; do not be afraid to go down to Egypt, for I will make of you a great nation there. Genesis 46:23 (NRSV) *
4

When the Lord saw that he had turned aside to see, God called to him out of the bush, Moses, Moses! And he said, Here I am.
5

Then he said, Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.
6

He said further, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look at God.
7

Then the Lord said, I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings,

 5* The question is formulated in view of the , I am, of the one who appears in the vision. 6* In contrast to Gal 1:1213* Paul does not learn of the gospel in the vision itself. He is directed to the church, which is the mediator of this teaching. 7* Compare Maximus of Tyre 9 (15 Dbner) 7df: In this place sailors often saw a young man with yellow hair leaping in golden armor. Some by no means saw him, but heard him singing the song of victory; others both saw and heard ( , , . . , . ). The parallel accounts contain a number of differences in detail. The intention is on the one hand to establish Pauls companions as witnesses,8 but on the other hand to reserve the

and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.
9

The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt. Exodus 3:410 (NRSV)

10

Jub. Jubilees Jos. Asen. Joseph and Asenath

7

Gerhard Lohfink, Eine alttestamentliche Darstellungsform fr Gotteserscheinungen in den Damaskusberichten (Apg 9: 22, 26), BZ n.s. 9 (1965) 24657. *
6

But get up and enter the city, and you will be told what you are to do. Acts 9:6 (NRSV)

*
12

for I did not receive it from a human source, nor was I taught it, but I received it through a revelation of Jesus Christ.
13

You have heard, no doubt, of my earlier life in Judaism. I was violently persecuting the church of God and was trying to destroy it. Galatians 1:1213 (NRSV)
8

For , speechless, see BAG s.v.

appearance to Paul alone. For similarities in wording, but not in meaning, compare Deut 4:12*; Dan 10:7*; Wis 18:1*. 8* The blinding is not a punishment, but indicates the helplessness of one formerly so powerful (22:11*). 9* Pauls abstention from food and drink can be understood as a consequence of the vision, or as an act of repentance and a preparation for baptism (Did. 7.4; Justin Apol. 1.61; Tertullian Bapt. 20).
*
12

Then the Lord spoke to you out of the fire. You heard the sound of words but saw no form; there was only a voice. Deuteronomy 4:12 (NRSV) *
7

I, Daniel, alone saw the vision; the people who were with me did not see the vision, though a great trembling fell upon them, and they fled and hid themselves. Daniel 10:7 (NRSV) *
1

But for your holy ones there was very great light. Their enemies heard their voices but did not see their forms, and counted them happy for not having suffered, Wisdom of Solomon 18:1 (NRSV) *
8

Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. Acts 9:8 (NRSV) *
11

Since I could not see because of the brightness of that light, those who were with me took my hand and led me to Damascus. Acts 22:11 (NRSV) *
9

For three days he was without sight, and neither ate nor drank. Acts 9:9 (NRSV)

 10* Ananias is thought of as a converted Jew (cf. 22:12*), For the motif of corresponding visions, see chapter 10. It seems artificial that information about the others is given in the vision. This is the stylistic consequence of the double vision.9 The double dream became a typical motif found in fictional literature.10 11* Events attach themselves to well-known places, Straight street was the main street running from east to west (today the street lies further to the north). 12* For the combination prayer and vision, compare Luke 1:1011*; 3:21*; 9:2836*; Acts 10:3*, 30*; 22:17*. , in a vision, after , man, as in B and C, is to be preferred as the more difficult reading.
Did. Didache Justin Apology Tertullian De baptismo *
10

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, Ananias. He answered, Here I am, Lord. Acts 9:10 (NRSV) *
12

A certain Ananias, who was a devout man according to the law and well spoken of by all the Jews living there, Acts 22:12 (NRSV)
9

Alfred Wikenhauser, Doppeltrume, Bib 29 (1948) 100111; Herm. Vis. 3.1.2; Dionysius Halic. 1.57.4; Josephus Ant. 11.327, 33334; Valerius Maximus 1.7.3; Apuleius Met. 11.27; etc.
10

Karl Kernyi, Die griechisch-orientalische Romanliteratur in religionsgeschichtlicher. Beleuchtung (Tbingen: Mohr [Siebeck], 1927; reprinted, with additions by the author, Darmstadt: Wissenschaftliche Buchgesellschaft, 1962) 16667. *
11

The Lord said to him, Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, Acts 9:11 (NRSV) *
12

and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.

Acts 9:12 (NRSV) *

10

Now at the time of the incense offering, the whole assembly of the people was praying outside.

11

Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. Luke 1:1011 (NRSV) *
21

Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, Luke 3:21 (NRSV) *
28

Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray.
29

And while he was praying, the appearance of his face changed, and his clothes became dazzling white.
30

Suddenly they saw two men, Moses and Elijah, talking to him.

31

They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.
32

Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him.
33

Just as they were leaving him, Peter said to Jesus, Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijahnot knowing what he said.
34

While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud.
35

Then from the cloud came a voice that said, This is my Son, my Chosen; listen to him!

36

When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen. Luke 9:2836 (NRSV) *

 1314* The reply of Ananias is incomprehensible11 only if one starts out from the psychological condition of the man. His hesitation actually serves to emphasize the incredible nature of this conversion (vss 1516*). Both verses are redactional. ., who call upon, etc., had already become a technical designation of Christians by Pauls time (1 Cor 1:2*).
3

One afternoon at about three oclock he had a vision in which he clearly saw an angel of God coming in and saying to him, Cornelius. Acts 10:3 (NRSV) *
30

Cornelius replied, Four days ago at this very hour, at three oclock, I was praying in my house when suddenly a man in dazzling clothes stood before me. Acts 10:30 (NRSV) *
17

After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance Acts 22:17 (NRSV)

*
13

But Ananias answered, Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem;
14

and here he has authority from the chief priests to bind all who invoke your name. Acts 9:1314 (NRSV)

11

Preuschen.

*
15

But the Lord said to him, Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;
16

I myself will show him how much he must suffer for the sake of my name. Acts 9:1516 (NRSV)

*
2

To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:

 15* For the expression , chosen instrument, compare Jer 50:25* = 27:25* LXX; Ps.-Clem. Recog. 3.49: Simon has become a choice vessel for the wicked one (vas electionis maligno). The program as outlined here is carried out item by item. The reference to kings (Luke 21:12*) is not unusual, even in the time of the empire.12 Does the expression to carry my name before, intend to describe Paul as a witness and to answer the question of where he will bear testimony? Or does it picture him as a missionary and seek to describe the destination of his calling? The former is closer to general usage. If it is preferred, the story here would be not about a calling, but about a conversion. In this case a pre-Lukan wording would be visible.13

1 Corinthians 1:2 (NRSV) *

15

But the Lord said to him, Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; Acts 9:15 (NRSV) *
25

The Lord has opened his armory, and brought out the weapons of his wrath, for the Lord God of hosts has a task to do in the land of the Chaldeans. Jeremiah 50:25 (NRSV) *
25

So keep up your courage, men, for I have faith in God that it will be exactly as I have been told. Acts 27:25 (NRSV)

Ps.-Clem. Recognitions *
12

But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. Luke 21:12 (NRSV)
12

See the comment of Nicholas of Damascus in FGH 90 frg. 137.2. On the relation of this perspective to Pauls own, see Olaf Linton, The Third Aspect: A Neglected Point of View: A Study in Gal. 12 and Acts ix and xv, StTh 3 (1949) 7995.
13

See the excursus below.

 17* We are not to ask how Ananias now knows about Pauls vision. This time the conferring of the Spirit is reported only indirectly. 18* The verse reflects a popular conception of being healed from blindness (cf. Tob 11:12*).14
Excursus: Pauls Call

There are two more accounts of Pauls call, in 22:116* and 26:918*. The three versions are generally in agreement, but there are differences and even contradictions in details. Does this mean

*
17

So Ananias went and entered the house. He laid his hands on Saul and said, Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit. Acts 9:17 (NRSV) *
18

And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, Acts 9:18 (NRSV) *
12

and it made them smart. Tobit 11:12 (NRSV)

14

See the commentary on 13:11. : for the meaning regain sight, see BAG s.v.

*
1

Brothers and fathers, listen to the defense that I now make before you. When they heard him addressing them in Hebrew, they became even more quiet. Then he said:

I am a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to our ancestral law, being zealous for God, just as all of you are today.
4

I persecuted this Way up to the point of death by binding both men and women and putting them in prison,
5

as the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I went there in order to bind those who were there and to bring them back to Jerusalem for punishment.

While I was on my way and approaching Damascus, about noon a great light from heaven suddenly shone about me.
7

I fell to the ground and heard a voice saying to me, Saul, Saul, why are you persecuting me?

I answered, Who are you, Lord? Then he said to me, I am Jesus of Nazareth whom you are persecuting.
9

Now those who were with me saw the light but did not hear the voice of the one who was speaking to me.
10

I asked, What am I to do, Lord? The Lord said to me, Get up and go to Damascus; there you will be told everything that has been assigned to you to do.
11

Since I could not see because of the brightness of that light, those who were with me took my hand and led me to Damascus.
12

A certain Ananias, who was a devout man according to the law and well spoken of by all the Jews living there,
13

came to me; and standing beside me, he said, Brother Saul, regain your sight! In that very hour I regained my sight and saw him.
14

Then he said, The God of our ancestors has chosen you to know his will, to see the Righteous One and to hear his own voice;
15

for you will be his witness to all the world of what you have seen and heard.

16

And now why do you delay? Get up, be baptized, and have your sins washed away, calling on his name. (Only first 15 verses of range shown) Acts 22:116 (NRSV) *
9

Indeed, I myself was convinced that I ought to do many things against the name of Jesus of Nazareth.
10

And that is what I did in Jerusalem; with authority received from the chief priests, I not only locked up many of the saints in prison, but I also cast my vote against them when they were being condemned to death.
11

By punishing them often in all the synagogues I tried to force them to blaspheme; and since I was so furiously enraged at them, I pursued them even to foreign cities.

that Luke used various sources?15 No. The repetition is for stylistic reasons,16 and the differences can be explained as literary variations (and, in part, as carelessness); they are linked with the adaptation of the material for the particular situation. The source is not an autobiographical account of an experience (for this reason a psychological explanation is wrongheaded), but a legend, with typical features.17 The features include: the appearance of light, a falling down (Ezek 1:28*), and
12

With this in mind, I was traveling to Damascus with the authority and commission of the chief priests,
13

when at midday along the road, your Excellency, I saw a light from heaven, brighter than the sun, shining around me and my companions.
14

When we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, Saul, Saul, why are you persecuting me? It hurts you to kick against the goads.
15

I asked, Who are you, Lord? The Lord answered, I am Jesus whom you are persecuting.

16

But get up and stand on your feet; for I have appeared to you for this purpose, to appoint you to serve and testify to the things in which you have seen me and to those in which I will appear to you.
17

I will rescue you from your people and from the Gentilesto whom I am sending you

18

to open their eyes so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me. Acts 26:918 (NRSV)
15

Emanuel Hirsh, Die drei Berichte der Apostelgeschichte ber die Bekehrung des Paulus, ZNW 28 (1929) 30512.
16

Ernst von Dobschtz, Die Berichte ber die Bekehrung des Paulus, ZNW 29 (1930) 14447.

17

Friedrich Smend, Untersuchungen zu den Acta- Darstellungen von der Bekehrung des Paulus, Angelos 1 (1925) 3445; Hans Windisch, Die Christusepiphanie vor Damaskus (Act 9:22* und 26*) und ihre religionsgeschichtlichen Parallelen, ZNW 31 (1932) 123; Alfred Wikenhauser, Doppeltrume, Bib 29 (1948) 100111; idem, Die Wir kung der Christophanie vor Damaskus auf Paulus und seine Begleiter nach den Berichten der Apostelgeschichte, Bib 33 (1952) 31323. *
28

Like the bow in a cloud on a rainy day, such was the appearance of the splendor all around. This was the appearance of the likeness of the glory of the Lord. When I saw it, I fell on my face, and I heard the voice of someone speaking. Ezekiel 1:28 (NRSV)

the limitation of the appearance exclusively to the one for whom the vision is intended (Maximus of Tyre [see above, vs 7*]; Apollonius Rhod. Arg. 4.852; Philo Exsecr. 165). The appearance serves first of all not to convert a sinner, but to put down the persecutor. Compare especially the Heliodorus legend in 2 Macc 3:2829* and the motifs of Euripides Bacc., though there is no question of any literary dependence upon the latter.18 Nor is there a close relationship to the Heliodorus legend. There the persecutor is thrown down, but not converted. Jos. Asen. offers further comparative material for the conversion. Christoph Burchard sees two layers of meaning in this material the first, a pre-Lukan, which tells the story as Pauls conversion to be a witness; the second, a Lukan overlay, which sees the events as Pauls call to be a missionary. The latter interpretation is impressed upon the second (Acts 22) and especially the third version of Pauls conversion (Acts 26).19 It is important to note that Luke has not assimilated this event to the Easter appearance of Jesus. He distinguishes this vision fundamentally from those appearancescontrary to what Paul himself does. Through this experience Paul does not become an apostle. There is no anti-Pauline tendency operating here. Luke is simply yielding to the constraints of his salvation-historical scheme. Paul is the connecting link between the apostolic time and Lukes own time. As such, he is incorporated into the existing church (which is represented by Ananias). This same emphasis then governs vss 2630*.20 The significance of this vision is stressed by its repetition.21

Apollonius Rhod. Apollonius Rhodius Arg. Argonautica Philo De exsecrationibus Heliodorus Heliodorus of Emesa *
28

and carried him awaythis man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself. They recognized clearly the sovereign power of God.
29

While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery, 2 Maccabees 3:2829 (NRSV)
18

See the commentary on 26:918*. Burchard, Der dreizehnte Zeuge, 5988.

19

*
26

When he had come to Jerusalem, he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple.

27

But Barnabas took him, brought him to the apostles, and described for them how on the road he had seen the Lord, who had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus.
28

So he went in and out among them in Jerusalem, speaking boldly in the name of the Lord. He spoke and argued with the Hellenists; but they were attempting to kill him. When the believers learned of it, they brought him down to Caesarea and sent him off to Tarsus. Acts 9:2630 (NRSV)

29

30

20

Klein, Die zwlf Apostel 14459.

21

Literature: Beginnings 5.18895. Klein, Die zwlf Apostel 12027, 14459. Johannes Munck, La vocation de lAptre Paul, StTh 1 (1948) 13145. William Prentice, St. Pauls Journey to Damascus, ZNW 46 (1955) 25055. Gillis P. Wetter, Die Damaskusvision und das paulinische Evangelium, Festgabe fr Adolf Jlicher (Tbingen: Mohr [Siebeck], 1927) 8092. H. G. Wood, The Conversion of St Paul: Its Nature, Antecedents and Consequences, NTS 1 (1954 55) 27682. On geographical matters: Eric F. Bishop, The Great North Road, TToday 4 (194748) 38399. On conversion in antiquity in general: Burchard, Der dreizehnte Zeuge Gerhard Lohfink, The Conversion of St. Paul: Narrative and History in Acts (Herald Scriptural Library; Chicago: Franciscan Herald Press, 1976). Arthur Darby Nock, Conversion: The Old and the New in Religion from Alexander the Great to Augustine of Hippo (Oxford: Clarendon, 1933).

Sauls Appearance in Damascus and His Escape Acts 9:19b25*

9
19b For several days he was with the disciples at Damascus. 20/ And in the synagogues immediately he proclaimed Jesus, saying, He is the Son of God. 21/ And all who heard him were amazed, and said, Is not this the man who made havoc in Jerusalem of those who called on this name? And he has come here for this purpose, to bring them bound before the chief priests. 22/ But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ. When many days had passed, the Jews plotted to kill him, 24/ but their plot became known to Saul. They were watching the gates day and night, to kill him; 25/ but his disciples took him by night and let him down over the wall, lowering him in a basket. 19b According to the plan of Acts Paul cannot yet turn to the Gentiles, because the

23

Gentile mission has not yet been sanctioned. On the other hand, he ought not to remain inactive: the effects of his conversion must be demonstrated. In fact, at this point Paul went to Arabia (Gal 1:17*), and his mission there may have been the reason for the Nabatean
*
19

and after taking some food, he regained his strength. For several days he was with the disciples in Damascus,
20

and immediately he began to proclaim Jesus in the synagogues, saying, He is the Son of God.

21

All who heard him were amazed and said, Is not this the man who made havoc in Jerusalem among those who invoked this name? And has he not come here for the purpose of bringing them bound before the chief priests?
22

Saul became increasingly more powerful and confounded the Jews who lived in Damascus by proving that Jesus was the Messiah.
23

After some time had passed, the Jews plotted to kill him,

24

but their plot became known to Saul. They were watching the gates day and night so that they might kill him;
25

but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket. Acts 9:1925 (NRSV) *
17

nor did I go up to Jerusalem to those who were already apostles before me, but I went away at once into Arabia, and afterwards I returned to Damascus.

plot against him (2 Cor 11:32*). Luke skips over these things (was it because he did not know about them?). Thus he needs a new motive for the hostile action against Paul. 20* The summary of the sermon is in accord with a common confessional formula. On the Son of God title, compare Luke 22:6771*.1 21* For , to make havoc of, see Gal 1:13*, 23*. Menoud would understand the word in a purely moral sense and exclude the actual shedding of blood: it does not mean persecution through actions, but through preaching.2
Galatians 1:17 (NRSV) *
67

They said, If you are the Messiah, tell us. He replied, If I tell you, you will not believe; and if I question you, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God. All of them asked, Are you, then, the Son of God? He said to them, You say that I am.

68

69

70

71

Then they said, What further testimony do we need? We have heard it ourselves from his own lips! Luke 22:6771 (NRSV)
1

Conzelmann, Theology, 17172; Wilckens, Missionsreden 177.

*
21

All who heard him were amazed and said, Is not this the man who made havoc in Jerusalem among those who invoked this name? And has he not come here for the purpose of bringing them bound before the chief priests? Acts 9:21 (NRSV) *
13

You have heard, no doubt, of my earlier life in Judaism. I was violently persecuting the church of God and was trying to destroy it. Galatians 1:13 (NRSV) *
23

they only heard it said, The one who formerly was persecuting us is now proclaiming the faith he once tried to destroy. Galatians 1:23 (NRSV)

 22* , Christ, is used throughout Acts as a title.3 23* The fulfillment of vs 16* is announced by way of a concrete illustration. A comparison with Galatians shows that this is an abridged account. 25* Compare 2 Cor 11:33*; Josh 2:15* (Josephus Ant. 5.15); Poseidonius.4 , to take, is used pleonastically here.5 The , his, with , disciples (P74 B
2

Philippe H. Menoud, The Meaning of the Verb (Gal. 1:13*, 23*; Acts 9:21*), Jesus Christ and the Faith, 4760. *
22

Saul became increasingly more powerful and confounded the Jews who lived in Damascus by proving that Jesus was the Messiah. Acts 9:22 (NRSV)
3

Conzelmann, Theology, 17084; Wilckens, Missionsreden 15663.

*
23

After some time had passed, the Jews plotted to kill him, Acts 9:23 (NRSV)

*
16

I myself will show him how much he must suffer for the sake of my name. Acts 9:16 (NRSV)

*
25

but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket. Acts 9:25 (NRSV) *
33

but I was let down in a basket through a window in the wall, and escaped from his hands. 2 Corinthians 11:33 (NRSV)

*
15

Then she let them down by a rope through the window, for her house was on the outer side of the city wall and she resided within the wall itself. Joshua 2:15 (NRSV)

A C) is difficult to understand here, and runs counter to Lukan usage. Is this a scribal error (for , which would then read, the disciples took him)? Compare 14:20* D (E).
Saul in Jerusalem (and Tarsus) Acts 9:2631*

9
26 And when he had come to Jerusalem he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple. 27/ But Barnabas took him, and brought him to the apostles, and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. 28/ So he went in and out among them at Jerusalem, 29/ preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists; but they were seeking to kill him. 30/ And when the brethren knew it, they brought him down to Caesarea, and sent him off to Tarsus. So the church throughout all Judea and Galilee and Samaria had peace and was built up; and walking in the fear of the Lord and in the comfort of the Holy Spirit it was multiplied.
4

31

For the latter, see FGH 87 frg. 36. BAG s.v. .

*
20

But when the disciples surrounded him, he got up and went into the city. The next day he went on with Barnabas to Derbe. Acts 14:20 (NRSV) *
26

When he had come to Jerusalem, he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple.
27

But Barnabas took him, brought him to the apostles, and described for them how on the road he had seen the Lord, who had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus.
28

So he went in and out among them in Jerusalem, speaking boldly in the name of the Lord. He spoke and argued with the Hellenists; but they were attempting to kill him. When the believers learned of it, they brought him down to Caesarea and sent him off to Tarsus.

29

30

31

Meanwhile the church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers. Acts 9:2631 (NRSV)

 26* As in verse 19b*, this verse also abridges the time span and in so doing creates a false impression (Gal 1:1724*). The historical Paul maintains his own independence, while the Lukan Paul is linked to and legitimized by Jerusalem (cf. further 22:1721*).1
*
26

When he had come to Jerusalem, he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple. Acts 9:26 (NRSV) *
19

and after taking some food, he regained his strength. For several days he was with the disciples in Damascus, Acts 9:19 (NRSV) *
17

nor did I go up to Jerusalem to those who were already apostles before me, but I went away at once into Arabia, and afterwards I returned to Damascus.
18

Then after three years I did go up to Jerusalem to visit Cephas and stayed with him fifteen days; but I did not see any other apostle except James the Lords brother. In what I am writing to you, before God, I do not lie! Then I went into the regions of Syria and Cilicia, and I was still unknown by sight to the churches of Judea that are in Christ;

19

20

21

22

23

they only heard it said, The one who formerly was persecuting us is now proclaiming the faith he once tried to destroy.
24

And they glorified God because of me. Galatians 1:1724 (NRSV)

*
17

Then he took a cup, and after giving thanks he said, Take this and divide it among yourselves;

18

for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.
19

Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, This is my body, which is given for you. Do this in remembrance of me.

 27* Luke apparently concluded from the later cooperation of Barnabas and Paul that Barnabas was the intermediary. The account here should not be assimilated to Gal 1:18 19*. 2829* The conflict with Galatians is even greater here (cf. Gal 1:22*). The entire description contains no concrete material. Paul appears as the one who steps into the gap left by the death of Stephen. 30* The time spent in Tarsus serves as a pause. In fact, Paul carried on missionary activity there for more than a dozen years (Gal 2:1*). But in Lukes view, the foundation
20

And he did the same with the cup after supper, saying, This cup that is poured out for you is the new covenant in my blood.
21

But see, the one who betrays me is with me, and his hand is on the table. Luke 22:1721 (NRSV)

J. Cambier, Le voyage de S. Paul Jerusalem en Act. IX. 26ss. et le schma missionnaire thologique de S. Luc, NTS 8 (196162) 24957. *
27

But Barnabas took him, brought him to the apostles, and described for them how on the road he had seen the Lord, who had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus. Acts 9:27 (NRSV) *
18

Then after three years I did go up to Jerusalem to visit Cephas and stayed with him fifteen days; but I did not see any other apostle except James the Lords brother. Galatians 1:1819 (NRSV)

19

*
28

So he went in and out among them in Jerusalem, speaking boldly in the name of the Lord. He spoke and argued with the Hellenists; but they were attempting to kill him. Acts 9:2829 (NRSV)

29

*
22

and I was still unknown by sight to the churches of Judea that are in Christ; Galatians 1:22 (NRSV)

for that activity must first be laid. Tarsus at this time was a famous cultural center (see Strabo 14.673 and the speeches of Dio Chrysostom to the people of Tarsus).2 31* This is a Lukan summary; compare 2:47*. , church (singular), here means the church as a whole (cf. 20:28*). , and Galilee, is surprising, because no account of a mission there has been given. But this was also the case with Damascus, and besides, Galilee was the area where Jesus had worked (Acts 10:37*). The

*
30

When the believers learned of it, they brought him down to Caesarea and sent him off to Tarsus. Acts 9:30 (NRSV)

*
1

Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. Galatians 2:1 (NRSV)
2

Hans Bhlig, Die Geisteskultur von Tarsus im augusteischen Zeitalter mit Bercksichtigung der paulinischen Schriften (FRLANT n.s. 19; Gttingen: Vandenhoeck & Ruprecht, 1913); David Magie, Roman Rule in Asia Minor to the End of the Third Century after Christ (2 vols.; Princeton: Princeton University, 1950; reprinted New York: Arno, 1975) 2.114648. *
31

Meanwhile the church throughout Judea, Galilee, and Samaria had peace and was built up. Living in the fear of the Lord and in the comfort of the Holy Spirit, it increased in numbers. Acts 9:31 (NRSV) *
47

praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. Acts 2:47 (NRSV) *
28

Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. Acts 20:28 (NRSV) *

geographical picture which Luke sketches is actually incorrect, though it corresponds to that of Pliny Nat. hist. 5.70: Beyond Idumaea and Samaria stretches the wide expanse of Judaea. The part of Judaea adjoining Syria is called Galilee (supra Idumaeam et Samariam Iudaea longe lateque funditur. pars eius Syriae iuncta Galilaea vocatur). According to this, Galilee would have been directly connected to Judea.3
Peter Heals Aeneas and Raises Tabitha Acts 9:3243*

37

That message spread throughout Judea, beginning in Galilee after the baptism that John announced: Acts 10:37 (NRSV)
3

Conzelmann, Theology, 6869.

*
32

Now as Peter went here and there among all the believers, he came down also to the saints living in Lydda.
33

There he found a man named Aeneas, who had been bedridden for eight years, for he was paralyzed.
34

Peter said to him, Aeneas, Jesus Christ heals you; get up and make your bed! And immediately he got up.
35

And all the residents of Lydda and Sharon saw him and turned to the Lord.

36

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity.
37

At that time she became ill and died. When they had washed her, they laid her in a room upstairs.
38

Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, Please come to us without delay.
39

So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them.
40

Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, Tabitha, get up. Then she opened her eyes, and seeing Peter, she sat up.
41

He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive.

9
32 Now as Peter went here and there among them all he came down also to the saints that lived at Lydda. 33/ There he found a man named Aeneas, who had been bedridden for eight years and was paralyzed. 34/ And Peter said to him, Aeneas, Jesus Christ heals you; rise and make your bed. And immediately he rose. 35/ And all the residents of Lydda and Sharon saw him, and they turned to the Lord. Now there was at Joppa a disciple named Tabitha, which means Dorcas. She was full of good works and acts of charity. 37/ In those days she fell sick and died; and when they had washed her, they laid her in an upper room. 38/ Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him entreating him, Please come to us without delay. 39/ So Peter rose and went with them. And when he had come, they took him to the upper room. All the widows stood beside him weeping, and showing tunics and other garments which Dorcas made while she was with them. 40/ But Peter put them all outside and knelt down and prayed; then turning to the body he said, Tabitha, rise. And she opened her eyes, and when she saw Peter she sat up. 41/ And he gave her his hand and lifted her up. Then calling the saints and widows he presented her alive. 42/ And it became known throughout all Joppa, and many believed in the Lord. 43/ And he stayed in Joppa for many days with one Simon, a tanner.

36

The instrument is ready. Now the mission to the Gentiles must get under way, proceeding, naturally, from Jerusalem. These two local legends serve as connecting links. In comparison with the Synoptic miracle stories they are stylistically polished; nevertheless, the typical elements (as in 3:110*) can still be recognized.
42

This became known throughout Joppa, and many believed in the Lord. Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner. Acts 9:3243 (NRSV)

43

*
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon.
2

And a man lame from birth was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate so that he could ask for alms from those entering the temple.
3

When he saw Peter and John about to go into the temple, he asked them for alms. Peter looked intently at him, as did John, and said, Look at us. And he fixed his attention on them, expecting to receive something from them.

But Peter said, I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.
7

And he took him by the right hand and raised him up; and immediately his feet and ankles were made strong.

 32* This is not a missionary journey, but an inspection tour (cf. 8:1425*). Nothing is said about Philips presence here (8:40*; 21:8*). Once again, the original independence of these traditions is apparent. , all, can refer either to people or places. Lydda (Diospolis) lies on the road from Jerusalem to Joppa, about three hours distant from Joppa.1 3334* In ancient miracle stories names are almost entirely lacking. The old elements of the miracle story still shine through: length of the illness and a healing word (on the relationship between the healing Christ and the human mediator, cf. 3:6*, 12*, 16*).
8

Jumping up, he stood and began to walk, and he entered the temple with them, walking and leaping and praising God.
9

All the people saw him walking and praising God,

10

and they recognized him as the one who used to sit and ask for alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him. Acts 3:110 (NRSV) *
32

Now as Peter went here and there among all the believers, he came down also to the saints living in Lydda. Acts 9:32 (NRSV) *
8

The next day we left and came to Caesarea; and we went into the house of Philip the evangelist, one of the seven, and stayed with him. Acts 21:8 (NRSV)
1

Schrer, History 2.19098; DB 4.44447.

*
33

There he found a man named Aeneas, who had been bedridden for eight years, for he was paralyzed.
34

Peter said to him, Aeneas, Jesus Christ heals you; get up and make your bed! And immediately he got up. Acts 9:3334 (NRSV) *
6

But Peter said, I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk.

Moreover, , make your bed, serves as the demonstration that healing has taken place (cf. Mark 2:11*).2 35* The effect upon the observers comes next, following the style of the miracle story.3 For ., to turn, etc., see 11:21* (cf. 2 Cor 3:16*). Sharon is the
Acts 3:6 (NRSV) *
12

When Peter saw it, he addressed the people, You Israelites, why do you wonder at this, or why do you stare at us, as though by our own power or piety we had made him walk? Acts 3:12 (NRSV) *
16

And by faith in his name, his name itself has made this man strong, whom you see and know; and the faith that is through Jesus has given him this perfect health in the presence of all of you. Acts 3:16 (NRSV) *
11

I say to you, stand up, take your mat and go to your home. Mark 2:11 (NRSV)

Rudolf Bultmann, The History of the Synoptic Tradition (New York/Evanston: Harper, 1963) 224 25; for another opinion, see Beginnings 4.109, where Lake and Cadbury take the expression to mean set the table for yourself, i.e., get yourself something to eat. But the passage where this translation should apply speaks against it, Ezek 23:41*: and sat on a made bed, and before it a table had been set ( , ). *
35

And all the residents of Lydda and Sharon saw him and turned to the Lord. Acts 9:35 (NRSV)

Rudolf Bultmann, The History of the Synoptic Tradition (New York/Evanston: Harper, 1963) 225 26. *
21

The hand of the Lord was with them, and a great number became believers and turned to the Lord.

coastal plain near Joppa and Caesarea. On this form of description (the conversion of the whole region), compare 8:14*. 36* This account of the raising of a dead person originally circulated independently, as the beginning indicates. Secondary stylistic features can be detected: the name (see above) and the pious characterization of Tabitha. Old Testament prototypes are incorporated (cf. 1 Kgs 17:1724*; 2 Kgs 4:3237*). The portrayal of the apostle is assimilated to the picture
Acts 11:21 (NRSV) *
16

but when one turns to the Lord, the veil is removed. 2 Corinthians 3:16 (NRSV)

*
36

Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. Acts 9:36 (NRSV) *
17

After this the son of the woman, the mistress of the house, became ill; his illness was so severe that there was no breath left in him.
18

She then said to Elijah, What have you against me, O man of God? You have come to me to bring my sin to remembrance, and to cause the death of my son!
19

But he said to her, Give me your son. He took him from her bosom, carried him up into the upper chamber where he was lodging, and laid him on his own bed.
20

He cried out to the Lord, O Lord my God, have you brought calamity even upon the widow with whom I am staying, by killing her son?
21

Then he stretched himself upon the child three times, and cried out to the Lord, O Lord my God, let this childs life come into him again.
22

The Lord listened to the voice of Elijah; the life of the child came into him again, and he revived.

23

Elijah took the child, brought him down from the upper chamber into the house, and gave him to his mother; then Elijah said, See, your son is alive.
24

So the woman said to Elijah, Now I know that you are a man of God, and that the word of the Lord in your mouth is truth. 1 Kings 17:1724 (NRSV)

of Jesus as miracle worker (according to sayings like Matt 10:8*).4 In regard to Joppa, see Strabo 16.759 (with a false conception of its distance to Jerusalem) and Josephus Bell. 3.41920. Tabitha is or : compare , Zibia, in 1 Chr 8:9*; , Zibiah, in 2 Kgs 12:2*; 2 Chr 24:1*. Both the Aramaic and the Greek word for Gazelle
*
32

When Elisha came into the house, he saw the child lying dead on his bed. So he went in and closed the door on the two of them, and prayed to the Lord.

33

34

Then he got up on the bed and lay upon the child, putting his mouth upon his mouth, his eyes upon his eyes, and his hands upon his hands; and while he lay bent over him, the flesh of the child became warm.
35

He got down, walked once to and fro in the room, then got up again and bent over him; the child sneezed seven times, and the child opened his eyes.
36

Elisha summoned Gehazi and said, Call the Shunammite woman. So he called her. When she came to him, he said, Take your son.
37

She came and fell at his feet, bowing to the ground; then she took her son and left. 2 Kings 4:3237 (NRSV)

*
8

Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. Matthew 10:8 (NRSV)
4

On the tendency to portray the thaumaturge as self-sufficient, deemphasizing the external source of his power, see Bieler, Theios Aner 2.28. *
9

He had sons by his wife Hodesh: Jobab, Zibia, Mesha, Malcam, 1 Chronicles 8:9 (NRSV)

*
1

In the seventh year of Jehu, Jehoash began to reign; he reigned forty years in Jerusalem. His mothers name was Zibiah of Beer-sheba. 2 Kings 12:1 (NRSV)

were used as names. The expression ., She was, etc., conflates two ideas: she was full of good works and she did good works.5 37* Washing of the corpse was a common ancient custom (cf. Lucian De luctu 11).6 For , upper room, see 1 Kgs 17:1724*. 38* , near, that is, about three hours distant. Compare the use of , two, here with 10:7*.

*
1

Joash was seven years old when he began to reign; he reigned forty years in Jerusalem; his mothers name was Zibiah of Beer-sheba. 2 Chronicles 24:1 (NRSV)
5

Haenchen, p. 339.

*
37

At that time she became ill and died. When they had washed her, they laid her in a room upstairs. Acts 9:37 (NRSV) Lucian Lucian of Samosata
6

J. J. Wettstein, ; Novum Testamentum Graecum (2 vols.; Amsterdam, 1751 52) 2.515; Betz, Lukian 72. *
38

Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, Please come to us without delay. Acts 9:38 (NRSV) *
7

When the angel who spoke to him had left, he called two of his slaves and a devout soldier from the ranks of those who served him, Acts 10:7 (NRSV)

 39* The ritual of mourning for the dead here is psychologically motivated. The widows do not appear as a social class, but as poor people (cf. 6:16*). 40* Compare 2 Kgs 4:33* and Mark 5:40*. The words which bring about the rising from the dead , Tabitha cum, Tabitha, riserecall the words in Mark 5:41*,
*
39

So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. Acts 9:39 (NRSV) *
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them. Acts 6:16 (NRSV)

*
40

Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, Tabitha, get up. Then she opened her eyes, and seeing Peter, she sat up. Acts 9:40 (NRSV) *
33

So he went in and closed the door on the two of them, and prayed to the Lord. 2 Kings 4:33 (NRSV)

 , Talitha cum, Little girl arise. In Luke 8:54*, however, the author chose
not to use the Aramaic. For Peters action here, compare 2 Kgs 4:35*; for the demonstration, compare Luke 7:15*. , to rise, is a technical term for the resurrection from the dead (Lucian Alex. 24; Philops. 26).7 41* The original meaning of the gesture (it brings about healing) has been lost.
40

And they laughed at him. Then he put them all outside, and took the childs father and mother and those who were with him, and went in where the child was. Mark 5:40 (NRSV) *
41

He took her by the hand and said to her, Talitha cum, which means, Little girl, get up! Mark 5:41 (NRSV)

*
54

But he took her by the hand and called out, Child, get up! Luke 8:54 (NRSV)

*
35

He got down, walked once to and fro in the room, then got up again and bent over him; the child sneezed seven times, and the child opened his eyes. 2 Kings 4:35 (NRSV) *
15

The dead man sat up and began to speak, and Jesus gave him to his mother. Luke 7:15 (NRSV)

Lucian Alexander Philops. Philopseudes

7

Betz, Lukian 161 n. 3; for comparative material from Philostratus, see the commentary on 5:12 16*. *
41

He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. Acts 9:41 (NRSV)

 42* Compare vs 35*. 43* The fact that tanners were despised by the rabbis has no significance here.8
The First Gentile Conversion (through Peter) Acts 10:148*

*
42

This became known throughout Joppa, and many believed in the Lord. Acts 9:42 (NRSV)

*
43

Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner. Acts 9:43 (NRSV)

Str-B 2.695.

*
1

In Caesarea there was a man named Cornelius, a centurion of the Italian Cohort, as it was called.

He was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God.
3

One afternoon at about three oclock he had a vision in which he clearly saw an angel of God coming in and saying to him, Cornelius.
4

He stared at him in terror and said, What is it, Lord? He answered, Your prayers and your alms have ascended as a memorial before God.
5

Now send men to Joppa for a certain Simon who is called Peter; he is lodging with Simon, a tanner, whose house is by the seaside.

When the angel who spoke to him had left, he called two of his slaves and a devout soldier from the ranks of those who served him,
8

and after telling them everything, he sent them to Joppa.

About noon the next day, as they were on their journey and approaching the city, Peter went up on the roof to pray.
10

He became hungry and wanted something to eat; and while it was being prepared, he fell into a trance.

10
1 At Caesarea there was a man named Cornelius, a centurion of what was known as the Italian Cohort, 2/ a devout man who feared God with all his household, gave alms liberally to the people, and prayed constantly to God. 3/ About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, Cornelius. 4/ And he stared at him in terror, and said, What is it, Lord? And he said to him, Your prayers and your alms have ascended as a memorial before God. 5/ And now send men to Joppa, and bring one Simon who is called Peter; 6/ he is lodging with Simon, a tanner, whose house is by the seaside. 7/ When the angel who spoke to him had departed, he called two of his servants and a devout soldier from among those that waited on him, 8/ and having related everything to them, he sent them to Joppa. 9 The next day, as they were on their journey and coming near the city, Peter went up on the housetop to pray, about the sixth hour. 10/ And he became hungry and desired something to eat; but while they were preparing it, he fell into a trance 11/ and saw the heaven opened, and something descending, like a great sheet, let down by four corners upon the earth. 12/ In it were ail kinds of animals and reptiles and birds of the air. 13/ And there came a voice to him, Rise, Peter; kill and eat. 14/ But Peter said, No, Lord; for I have never eaten anything that is common or unclean, 15/ And the voice came to him again a second time, What God has declared clean, you must not call common. 16/ This happened three times, and the thing was taken up at once to heaven. 17 Now while Peter was inwardly perplexed as to what the vision which he had seen might mean, behold, the men that were sent by Cornelius, having made inquiry for Simons house, stood before the gate 18/ and called out to ask, Is Simon, also called Peter, staying here? 19/ And while Peter was pondering the vision, the Spirit said to him, Behold, three men are looking for you. 20/ Rise and go down, and accompany them without hesitation; for I have sent them. 21/ And Peter went down to the men and said, I am the one you are looking for; what is the reason for your coming? 22/ And they said, Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy
11

He saw the heaven opened and something like a large sheet coming down, being lowered to the ground by its four corners.
12

In it were all kinds of four-footed creatures and reptiles and birds of the air. Then he heard a voice saying, Get up, Peter; kill and eat. But Peter said, By no means, Lord; for I have never eaten anything that is profane or unclean.

13

14

15

The voice said to him again, a second time, What God has made clean, you must not call profane.
16

This happened three times, and the thing was suddenly taken up to heaven.

(Only first 15 verses of range shown) Acts 10:148 (NRSV)

30

34

44

angel to send for you to come to his house, and to hear what you have to say. 23/ So he called them in to be his guests. The next day he rose and went off with them, and some of the brethren from Joppa accompanied him. 24/ And on the following day they entered Caesarea. Cornelius was expecting them and had called together his kinsmen and close friends. 25/ When peter entered, Cornelius met him and fell down at his feet and worshiped him. 26/ But Peter lifted him up, saying, Stand up; I too am a man. 27/ And as he talked with him, he went in and found many persons gathered; 28/ and he said to them, You yourselves know how unlawful it is for a Jew to associate with or to visit any one of another nation; but God has shown me that I should not call any man common or unclean. 29/ So when I was sent for, I came without objection. I ask then why you sent for me? And Cornelius said, Four days ago, about this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel, 31/ saying, Cornelius, your prayer has been heard and your alms have been remembered before God. 32/ Send therefore to Joppa and ask for Simon who is called Peter; he is lodging in the house of Simon, a tanner, by the seaside. 33/ So I sent to you at once, and you have been kind enough to come. Now therefore we are all here present in the sight of God, to hear all that you have been commanded by the Lord. And Peter opened his mouth and said: Truly I perceive that God shows no partiality, 35/ but in every nation any one who fears him and does what is right is acceptable to him. 36/ You know the word which he sent to Israel, preaching good news of peace by Jesus Christ (he is Lord of all), 37/ the word which was proclaimed throughout all Judea, beginning from Galilee after the baptism which John preached: 38/ how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all that were oppressed by the devil, for God was with him. 39/ And we are witnesses to all that he did both in the country of the Jews and in Jerusalem. They put him to death by hanging him on a tree; 40/ but God raised him on the third day and made him manifest; 41/ not to all the people but to us who were chosen by God as witnesses, who ate and drank with him after [God] raised him from the dead. 42/ And he commanded us to preach to the people, and to testify that he is the one ordained by God to be judge of the living and the dead. 43/ To him all the prophets bear witness that every one who believes in him receives forgiveness of sins through his name. While Peter was still saying this, the Holy Spirit fell on all who heard the word. 45/ And the believers from among the circumcised who came with Peter were amazed, because the gift of the Holy Spirit had been poured out even on the Gentiles. 46/ For they heard them speaking in tongues and extolling God. Then Peter declared, 47/ Can any one forbid water for baptizing these people who have received the Holy Spirit just as we have? 48/ And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days.

We begin with a general analysis of this material by looking at the account of the conversion of Cornelius:1
Excursus: The Cornelius Story
1

Dibelius, Studies, 10922; Munck, Paul 22831; see also the commentaries by Bauernfeind Beginnings and Haenchen.

The present form of the story about Cornelius according to which the Gentile mission was inaugurated in a single act (recognized as programmatic from the outset) does not fit the facts. It reflects the Lukan view of history and Lukes concept of the church. Nevertheless there are some indications by which to determine Lukes sources. Literary seams are noticeable. Verses 27 29* prove to be an insertion (vs 30* connects with vs 26*). Peters companions have been added as a secondary element. Luke found the vision somewhere else (he did not construct it himself)2 and inserted it here. The original account of the arrival of the messengers in Joppa has been covered over by the redactional connection.3 Consideration of the content of the vision adds further support: the original intention of the vision does not conform with Lukes use of it. Its original point did not have to do with human relationships (Jews and Gentiles), but with foodsthat is, with the issue of clean and unclean (cf. vs 15b*). This was an issue present in Jewish Christianity, and goes back to the Jesus tradition. The vision is an artifice, but pre-Lukan. Luke could incorporate it because at his time the two themes (Jews and Gentiles, foods) were already mixed together. In general, all passages in this chapter which elevate the singular story into one of principle may be assigned to Luke. These include the transition to the vision, the interpretation of the same in vs 28*, Peters speech, elements of the concluding scene, and above all the repetition in chapter 11, *
27

And as he talked with him, he went in and found that many had assembled;

28

and he said to them, You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean.
29

So when I was sent for, I came without objection. Now may I ask why you sent for me? Acts 10:2729 (NRSV)

*
26

But Peter made him get up, saying, Stand up; I am only a mortal. Acts 10:26 (NRSV)

Contrary to Haenchen, p. 362; see below. Dibelius, Studies, 120.

*
15

The voice said to him again, a second time, What God has made clean, you must not call profane. Acts 10:15 (NRSV) *
28

and he said to them, You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean.

where Lukes intention is clearly expressed. Thus the motif of table fellowship emerges here, and it assumes fundamental significance for the story of Corneliuss conversion.4 Chapter 11 applies the individual case to the whole of the church (represented by Jerusalem) and then sets forth a general principle; this in turn prepares for chapter 15 (cf. the references back to these events in 15:7*, 14*). What is left as a source is a conversion legend in edifying style.5 This corresponds to the first Gentile conversion through Philip. A historical kernel (Peters mission in these cities, conversions, tradition about the names of the converted) is not denied but rather assumed. In the composition of Acts as a whole, this story serves as the preparation for chapter 15.6 1* Caesarea was refounded by Herod the Great and provided with a manmade harbor

(Josephus Ant. 15.33141).7 In 6 C.E. it became the seat of the Roman procurator and the major garrison of the province. The population was predominantly Gentile (Josephus Bell.

Acts 10:28 (NRSV)

4

Ibid., 11420.

*
7

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers. Acts 15:7 (NRSV) *
14

Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name. Acts 15:14 (NRSV)
5

With Dibelius, Studies, 13, cf. 10922, esp. 120; against Haenchen, pp. 36063.

See the commentary on 15:7. On the exegesis of Acts 10:111:18* in the ancient church, see Franois Bovon, De Vocatione Gentium: Histoire de linterprtation dAct. 10, 111, 18 dans les six premiers sicles (BGBE 8; Tbingen: Mohr *Siebeck+, 1967; idem, Tradition et rdaction en Actes 10, 111, 18, ThZ 26 (1970) 2245. *
1

In Caesarea there was a man named Cornelius, a centurion of the Italian Cohort, as it was called. Acts 10:1 (NRSV)

Thomas Corbishley (The Chronology of the Reign of Herod the Great, JTS 36 [1935] 2930) dates the refounding of the city not at 10 but 12 C.E.

3.409).8 There is evidence for a cohors II Italica civium Romanorum exercitus Syriaci (Second Italian cohort of Roman citizens belonging to the Syrian army),9 or cohors miliaria Italica voluntariorum quae est in Syria (Italian cohort of one thousand volunteers, which is in Syria),10 in Syria(!) from the time before 69 C.E. on into the second century. Only auxiliary troops were quartered in Caesarea (a unit of cavalry, five cohorts of infantry).11 During the years 4144 (the administration of Agrippa I, see 12:123*;

Leo Haefeli, Caesarea am Meer: Topographie und Geschichte der Stadt nach Josephus und Apostelgeschichte (NTAbh 10:5*; Mnster: Aschendorff, 1923); also see the review of Haefeli by Peter Thomsen in Philologische Wochenschrift 45 (1925) cols. 1920; A. H. M. Jones, The Cities of the Eastern Roman Provinces (Oxford: Clarendon, 1937) 27381; regarding the military, see Beginnings 5.44143.
9

ILS 3:2.9168. CIL 11.6117.

10

C.E. The Common Era

11

Theodor Mommsen, Die Conscriptionsordnung der rmischen Kaiserzeit, Hermes 19 (1884) 21718, reprinted in his Gesammelte Schriften (8 vols.; Berlin: Weidmann, 190513) 6.1012. *
1

About that time King Herod laid violent hands upon some who belonged to the church. He had James, the brother of John, killed with the sword.

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.
5

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.

Josephus Ant. 19.34352), there were no Roman troops stationed in the city. This is no sure clue for dating this episode, however, because the situation from a different time may have been transferred to this setting. For Luke, Caesarea is the station midway between Jerusalem and Antioch. The name Cornelius is common after the time of Cornelius Sulla (who freed thousands of slaves). 2* The God-fearers (cf. [RSV, devout] 13:50*; worshiper 16:14*; etc.) were looked upon as Gentiles.12 On prayer and almsgiving, see Tob 12:8*; Matt. 6:28*;

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him.
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting.
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying.
13

When he knocked at the outer gate, a maid named Rhoda came to answer.

14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel.
16

Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed. (Only first 15 verses of range shown) Acts 12:123 (NRSV) *
2

He was a devout man who feared God with all his household; he gave alms generously to the people and prayed constantly to God. Acts 10:2 (NRSV) RSV Revised Standard Version *

50

But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their region. Acts 13:50 (NRSV) *
14

A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. Acts 16:14 (NRSV)
12

Str-B 2.71523; Karl Georg Kuhn, , TDNT 6 (1968) 74044.

*
8

Prayer with fasting is good, but better than both is almsgiving with righteousness. A little with righteousness is better than wealth with wrongdoing. It is better to give alms than to lay up gold. Tobit 12:8 (NRSV) *
2

So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward.
3

But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.

And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward.
6

But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
7

When you are praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard because of their many words.
8

Do not be like them, for your Father knows what you need before you ask him. Matthew 6:28 (NRSV)

Did. 15.4. For , constantly, see Ps 34 (33):2*. , the people, is used as a technical term for Israel. 3* The mention of the time of day (cf. the hour of prayer, 3:1*) shows the reader that a delusion is excluded. 4* , ascended as a memorial, is a paraphrase for , were remembered (vs 31*). This is biblical language (cf. Exod 17:14*; Sir 35:6*; 50:16*; Tob 12:12*; Mark 14:8*).13
*
1

Of David, when he feigned madness before Abimelech, so that he drove him out, and he went away. I will bless the Lord at all times; his praise shall continually be in my mouth. Psalm 34:1 (NRSV) *
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon. Acts 3:1 (NRSV) *
4

He stared at him in terror and said, What is it, Lord? He answered, Your prayers and your alms have ascended as a memorial before God. Acts 10:4 (NRSV) *
31

He said, Cornelius, your prayer has been heard and your alms have been remembered before God. Acts 10:31 (NRSV) *
14

Then the Lord said to Moses, Write this as a reminder in a book and recite it in the hearing of Joshua: I will utterly blot out the remembrance of Amalek from under heaven. Exodus 17:14 (NRSV) *
6

Do not appear before the Lord empty-handed, Sirach 35:6 (NRSV)

 8* The distance from Caesarea to Joppa amounts to about fifty kilometers.

*
16

Then the sons of Aaron shouted; they blew their trumpets of hammered metal; they sounded a mighty fanfare as a reminder before the Most High. Sirach 50:16 (NRSV) *
12

So now when you and Sarah prayed, it was I who brought and read the record of your prayer before the glory of the Lord, and likewise whenever you would bury the dead. Tobit 12:12 (NRSV) *
8

She has done what she could; she has anointed my body beforehand for its burial. Mark 14:8 (NRSV)

13

W. C. van Unnik, De achtergrond en betekenis van Handelingen 10:4 en 35, NedThT 3 (1948 49) 26083, 33654; idem, Kanttekeningen bij een nieuweverklaring van de anamnese-woorden, NedThT 4 (194950) 36977; Joachim Jeremias, Mc 14:9*, ZNW 44 (195253) 1057, rev. and reprinted in his Abba 11720, as Markus 14:9*; idem, The Eucharistic Words of Jesus (trans. Norman Perrin from the German 3d ed. with author revisions; New York: Scribners, 1966) 24452. *
8

and after telling them everything, he sent them to Joppa. Acts 10:8 (NRSV)

 916* Peters Vision of the Clean and Unclean. 9* Luke does not really make it clear that the messengers could not set out until afternoon. He is probably not thinking of a journey during the night, but of a journey over two days (as in vss 2324*). The sixth hour was the time for lunch.14 For another example of a vision at midday, see 22:6*.

*
9

About noon the next day, as they were on their journey and approaching the city, Peter went up on the roof to pray.
10

He became hungry and wanted something to eat; and while it was being prepared, he fell into a trance.
11

He saw the heaven opened and something like a large sheet coming down, being lowered to the ground by its four corners.
12

In it were all kinds of four-footed creatures and reptiles and birds of the air. Then he heard a voice saying, Get up, Peter; kill and eat. But Peter said, By no means, Lord; for I have never eaten anything that is profane or unclean.

13

14

15

The voice said to him again, a second time, What God has made clean, you must not call profane.
16

This happened three times, and the thing was suddenly taken up to heaven. Acts 10:916 (NRSV)

*
23

So Peter invited them in and gave them lodging. The next day he got up and went with them, and some of the believers from Joppa accompanied him.
24

The following day they came to Caesarea. Cornelius was expecting them and had called together his relatives and close friends. Acts 10:2324 (NRSV)
14

PW 3.1895; for Jewish practices, see Str-B 2.2046.

 10* For , trance, compare 22:17*; Gen 15:12*; Philo Rer. div. her. 264.15 12* For the classification of animals, compare Gen 1:24*; 6:20*; Rom 1:23*.
*
10

He became hungry and wanted something to eat; and while it was being prepared, he fell into a trance. Acts 10:10 (NRSV) *
12

As the sun was going down, a deep sleep fell upon Abram, and a deep and terrifying darkness descended upon him. Genesis 15:12 (NRSV) Philo Quis rerum divinarum heres sit
15

For vs 11*, see the commentary on 7:56.

*
12

In it were all kinds of four-footed creatures and reptiles and birds of the air. Acts 10:12 (NRSV)

*
24

And God said, Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind. And it was so. Genesis 1:24 (NRSV) *
20

Of the birds according to their kinds, and of the animals according to their kinds, of every creeping thing of the ground according to its kind, two of every kind shall come in to you, to keep them alive. Genesis 6:20 (NRSV) *
23

and they exchanged the glory of the immortal God for images resembling a mortal human being or birds or four-footed animals or reptiles. Romans 1:23 (NRSV)

 13* means killthe meaning sacrifice does not fit here.16 The command means eat, without worrying about clean and unclean! 14* Compare Ezek 4:14*. , common, has the sense cultically unclean; this meaning would derive from Greek-speaking Jews.17 15* Here the point of the vision is made. , has declared clean (RSV, has cleansed), does not mean that the declaration occurs now in the vision. There is no reflection about the moment when this declaration was made (cf. the explanation in 15:9*; 1 Tim 4:4*).18
*
13

Then he heard a voice saying, Get up, Peter; kill and eat. Acts 10:13 (NRSV)

16

For another opinion, see Josef Sint, Schlachten und Opfern: Zu Apg 10, 13; 11, 7, ZKTh 78 (1956) 194205. *
14

But Peter said, By no means, Lord; for I have never eaten anything that is profane or unclean. Acts 10:14 (NRSV)

*
14

Then I said, Ah Lord God! I have never defiled myself; from my youth up until now I have never eaten what died of itself or was torn by animals, nor has carrion flesh come into my mouth. Ezekiel 4:14 (NRSV)
17

Friedrich Hauck, , TDNT 3 (1965) 79091.

*
9

and in cleansing their hearts by faith he has made no distinction between them and us. Acts 15:9 (NRSV)

*
4

For everything created by God is good, and nothing is to be rejected, provided it is received with thanksgiving; 1 Timothy 4:4 (NRSV)
18

For , again a second time (LXX; see the commentaries on Matt 26:42*), and , three times (vs 16*), see the comments of Harald Riesenfeld, Lagercrantz Beitrge zum N.T., ConNT 3 (1939) 24.

 1733* The First Gentile Conversion (continued)

*
17

Now while Peter was greatly puzzled about what to make of the vision that he had seen, suddenly the men sent by Cornelius appeared. They were asking for Simons house and were standing by the gate.
18

They called out to ask whether Simon, who was called Peter, was staying there.

19

While Peter was still thinking about the vision, the Spirit said to him, Look, three men are searching for you.
20

Now get up, go down, and go with them without hesitation; for I have sent them.

21

So Peter went down to the men and said, I am the one you are looking for; what is the reason for your coming?
22

They answered, Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say.
23

So Peter invited them in and gave them lodging. The next day he got up and went with them, and some of the believers from Joppa accompanied him.
24

The following day they came to Caesarea. Cornelius was expecting them and had called together his relatives and close friends.
25

On Peters arrival Cornelius met him, and falling at his feet, worshiped him. But Peter made him get up, saying, Stand up; I am only a mortal. And as he talked with him, he went in and found that many had assembled;

26

27

28

and he said to them, You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean.
29

So when I was sent for, I came without objection. Now may I ask why you sent for me?

30

Cornelius replied, Four days ago at this very hour, at three oclock, I was praying in my house when suddenly a man in dazzling clothes stood before me.
31

He said, Cornelius, your prayer has been heard and your alms have been remembered before God.
32

Send therefore to Joppa and ask for Simon, who is called Peter; he is staying in the home of Simon, a tanner, by the sea.

 17* This verse is a literary seam which marks the transition from the vision to the narrative into which Luke has incorporated it (see the analysis above). Luke intends that the narrative action interpret the vision for the reader. For literary reasons, Peter does not discover the meaning of the vision on until later (vs 28*). For , what (the vision which he had seen) might mean, compare 5:24*. On , gate, see the commentary on 12:13*. 18* . should be understood as a direct question, Is Simon, also called Peter, staying here? 19* For three men, the various manuscripts have three or two, or omit the number (cf. vs 7* and 11:11*). The intervention of the Spirit in this passage is artificial.
(Only first 15 verses of range shown) Acts 10:1733 (NRSV) *
17

Now while Peter was greatly puzzled about what to make of the vision that he had seen, suddenly the men sent by Cornelius appeared. They were asking for Simons house and were standing by the gate. Acts 10:17 (NRSV) *
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on. Acts 5:24 (NRSV) *
13

When he knocked at the outer gate, a maid named Rhoda came to answer. Acts 12:13 (NRSV)

*
18

They called out to ask whether Simon, who was called Peter, was staying there. Acts 10:18 (NRSV)

*
19

While Peter was still thinking about the vision, the Spirit said to him, Look, three men are searching for you. Acts 10:19 (NRSV)

 20* With (before an imperative)19 Luke is already leading up to the sense of , without hesitation. 22* , the Jewish nation, appears in documents as an official designation (see 1 Macc 10:25*; 11:30*, 33*; Josephus Ant. 14.248; etc.)20
*
11

At that very moment three men, sent to me from Caesarea, arrived at the house where we were. Acts 11:11 (NRSV) *
20

Now get up, go down, and go with them without hesitation; for I have sent them. Acts 10:20 (NRSV)

19

See BDF 448.3; and BAG s.v.

*
22

They answered, Cornelius, a centurion, an upright and God-fearing man, who is well spoken of by the whole Jewish nation, was directed by a holy angel to send for you to come to his house and to hear what you have to say. Acts 10:22 (NRSV) *
25

So he sent a message to them in the following words: King Demetrius to the nation of the Jews, greetings. 1 Maccabees 10:25 (NRSV) *
30

King Demetrius to his brother Jonathan and to the nation of the Jews, greetings. 1 Maccabees 11:30 (NRSV)

*
33

We have determined to do good to the nation of the Jews, who are our friends and fulfill their obligations to us, because of the goodwill they show toward us. 1 Maccabees 11:33 (NRSV)
20

On , to be directed, see the commentaries on Matt 2:12*.

 23* Here we see the first results of the divine instructions. When it came to relationships with non-Jews,21 Jewish practice certainly did not coincide with theory (cf. to a degree Josephus Ant. 20.3453). In the Diaspora, relationships with non-Jews were apparently not avoided in principle. The accompanying brethren serve as witnesses (cf. 11:12*); this is an official action of the church.22 24* means close when used of relatives and friends.23 25* The Western text has an expansion, which was initiated by a misunderstanding of , to enter (taking it to mean entering the city, as in vs 24*, rather than the house): . , And as Peter was drawing near to Caesarea, one of the servants ran ahead and announced that he had arrived. And Cornelius jumped up and Falling down before someone is a favorite motif of the apocryphal acts of the apostles24 (cf. 28:6*). Here the motif is taken up in order to be rejected.25
*
23

So Peter invited them in and gave them lodging. The next day he got up and went with them, and some of the believers from Joppa accompanied him. Acts 10:23 (NRSV)
21

For the Jewish view of relationships with non-Jews, see Str-B 4.37475; cf. John 18:28*.

*
12

The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the mans house. Acts 11:12 (NRSV)
22

See further on vs 37*.

*
24

The following day they came to Caesarea. Cornelius was expecting them and had called together his relatives and close friends. Acts 10:24 (NRSV)
23

BAG s.v.

*
25

On Peters arrival Cornelius met him, and falling at his feet, worshiped him. Acts 10:25 (NRSV)

24

Sder, Die apokryphen Apostelgeschichten, 95ff.

 26* Compare 14:15* and 3:12*. This is not a matter of exemplary humility,26 but is rather an established motif (for a counterpart, see 28:6*). On , man, compare, for a contrast, 12:2223*. Philip, of Macedon ordered that someone say to him each morning, Philip, you are a man (, ; Aelian Var. hist. 8.15). 2729* These verses are a Lukan insertion, evident in that they presuppose the vision. Following after vs 25*, the situation seems artificial (, as he talked with). Here Luke gives his interpretation of the , vision.27 30* The wording here is impossible because two statements have been combined in a confusing manner: a reference to the vision four days ago at the ninth hour has been combined with the statement that Cornelius has been continually at prayer for four days (vs 2*). Luke more often uses the periphrastic subjunctive with , to pray. D ( , Three days ago) smoothed the text over, introduced the three-day fast before baptism, and perhaps adjusted the date in the light of vss 9* and 24*. 3443* Peters Speech
*
6

They were expecting him to swell up or drop dead, but after they had waited a long time and saw that nothing unusual had happened to him, they changed their minds and began to say that he was a god. Acts 28:6 (NRSV)
25

For with the genitive of the articular infinitive, see BDF 400.7.

*
15

Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things to the living God, who made the heaven and the earth and the sea and all that is in them. Acts 14:15 (NRSV)
26

Haenchen, p. 350.

*
22

The people kept shouting, The voice of a god, and not of a mortal!

23

And immediately, because he had not given the glory to God, an angel of the Lord struck him down, and he was eaten by worms and died. Acts 12:2223 (NRSV) Aelian Varia historia
27

See the commentary on vs 23.

The speech follows the usual structure, but the kerygma is expanded into an outline of the gospel.28 3435* These verses establish the connection with the context and introduce a scriptural passage. On the subject under discussion, compare Rom 2:1011*. Peters words should
*
34

Then Peter began to speak to them: I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.

35

36

You know the message he sent to the people of Israel, preaching peace by Jesus Christhe is Lord of all.
37

That message spread throughout Judea, beginning in Galilee after the baptism that John announced:
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him.
39

We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree;
40

but God raised him on the third day and allowed him to appear,

41

not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead.
42

He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead.
43

All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name. Acts 10:3443 (NRSV)
28

Ulrich Wilckens, Kerygma und Evangelium bei Lukas (Beobachtungen zu Acta 10:3443*), ZNW 49 (1958) 22337. *
34

Then Peter began to speak to them: I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. Acts 10:3435 (NRSV)

35

not be understood as abstract reflection about the possibility of attaining salvation apart from Christian preaching (although analogous considerations may already be found in Judaism).29 Rather, what we have here is reflection from within the Christian community about the fundamental possibility of a mission to the Gentiles (vs 36b* should be kept in mind), as the context already indicates. 3641* The kerygma is given here in particularly detailed form. The grammar of this section is rough; it seems to be a collection of smaller units (with doublets?).

10

but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality. Romans 2:1011 (NRSV)

11

29

Beginnings 5.209; Karl Georg Kuhn, , TDNT 6 (1968) 74142.

*
36

You know the message he sent to the people of Israel, preaching peace by Jesus Christhe is Lord of all. Acts 10:36 (NRSV) *
36

You know the message he sent to the people of Israel, preaching peace by Jesus Christhe is Lord of all.
37

That message spread throughout Judea, beginning in Galilee after the baptism that John announced:
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him.
39

We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree;
40

but God raised him on the third day and allowed him to appear,

41

not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. Acts 10:3641 (NRSV)

 36* Compare Ps 107 (106):20* and Acts 13:26*. Grammatically speaking, this is not a properly constructed sentence (the RSV smooths it over). If need be, , which, could be eliminated (as dittography with the preceding -) and this would yield a sentence; however, the tendency toward the use of relative clauses in the kerygma argues for the originality of the . If we understand , the word, as the object of , you know (vs 37*), the doublet with , the word, in vs 37* seems even more objectionable. , by Jesus Christ, should be connected with , preaching good news (compare Luke 4:1619*). Peter makes a connection with the preaching of Jesus, which means that Luke connects it to his gospel. , Lord of all, is an expression found in classical religions (Pindar Isthm. 5.35: Zeus, the Lord of all [ ]),30 as well as Hellenistic (at the birth of Osiris a voice sounds, The Lord of all advances to the light [ ] Plutarch Is. et Osir. 355e). The expression has also passed over into
*
20

he sent out his word and healed them, and delivered them from destruction. Psalm 107:20 (NRSV)

*
26

My brothers, you descendants of Abrahams family, and others who fear God, to us the message of this salvation has been sent. Acts 13:26 (NRSV) *
16

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read,
17

and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:
18

The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free,
19

to proclaim the year of the Lords favor. Luke 4:1619 (NRSV)

Pindar Isthmia
30

Werner Foerster, , TDNT 3 (1965) 1047.

Plutarch De Iside et Osiride

Judaism31 (Wis 6:7*; 8:3*, etc.); Hecataeus refers to the God of Moses as , Lord of all.32 But the expression is also used politically, as in Epictetus 4.1.12: Caesar, the lord of all ( ). Our passage is not yet cosmologically oriented. It is dealing with the universality of salvation for all peoples (supplementing vs 35*). 3738* Verse 37* parallels vs 36* (they are concurrent transitions to the christological topic).33 , you know (RSV places this in vs 36*), is surprising, because the audience is made up of non-Jews from outside Jerusalem. This is simply part of the stereotyped scheme.34 The content of the , word, is specifically Lukan: the beginning from Galilee after Johns baptism, the extension over all Judea (on both style
31

Richard Wnsch, Deisidaimoniaka, ARW 12 (1909) 39; Beginnings 5.36162.

*
7

For the Lord of all will not stand in awe of anyone, or show deference to greatness; because he himself made both small and great, and he takes thought for all alike. Wisdom of Solomon 6:7 (NRSV) *
3

She glorifies her noble birth by living with God, and the Lord of all loves her. Wisdom of Solomon 8:3 (NRSV)

32

FGH 264 frg. 6.

*
35

but in every nation anyone who fears him and does what is right is acceptable to him. Acts 10:35 (NRSV)

*
37

That message spread throughout Judea, beginning in Galilee after the baptism that John announced:
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. Acts 10:3738 (NRSV)
33

See Dibelius, Studies, 111 n. 5.

34

Wilckens (Missionsreden, 67) offers a different interpretation: Luke allows the brethren (vs 23*) to accompany Peter to make such a point of contact possible. Now he can permit those assembled to be addressed as a gathering of Christians called together by God (from Jews and Gentiles).

and substance, cf. Luke 23:5*; 24:47*;35 on the subject, cf. also 13:24*), the anointing (Luke 4:1619*; Acts 4:27*), and the description of Jesus works, to which Lukes Gospel provides the commentary. ., Jesus, etc., must be construed as part of the clause which follows; to see it as the object of , you know (vs 37*; RSV vs 36*), and thus as parallel to , the word, would be stretching the grammar to its limit.36 The , divine man, style dominates here. Compare Epictetus 2.16.44, concerning Heracles: Come, how many acquaintances and friends did he have with him as he went up and down through the whole world? Nay, he had no dearer friend than God. That is why he was believed to be a son of God [Zeus], and was. It was therefore in obedience to His will that he went about clearing away wickedness and lawlessness (, , ; . ). Also compare fragments of the Acts of Paul: Raising the dead, healing the sick, cleansing lepers, giving sight to the blind, healing the lame, raising up paralytics, purging those possessed by demons ([]
*
5

But they were insistent and said, He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place. Luke 23:5 (NRSV) *
47

and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. Luke 24:47 (NRSV)
35

See the comment on Acts 1:22* in Beginnings 4.14.

*
24

before his coming John had already proclaimed a baptism of repentance to all the people of Israel. Acts 13:24 (NRSV) *
27

For in this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, Acts 4:27 (NRSV)
36

, he went around: on the complexive (constative) aorist, see BDF 332.1.

 [ ] , [] , [] [?], []).37 But one also senses the influence of Ps 107 (106):20* (vs 36*) in the , healing. For , doing good, compare the predicate of Hellenistic rulers (Luke 22:25*, RSV benefactors) and, to a degree, the picture of the benefactor in Philostratus Vita Apoll. 8.7. In the passage from Plutarch Is. et Osir. which is mentioned above, a variant to the voice at the birth of Osiris reads a mighty and beneficent king, Osiris, had been born ( ). The word never means to give alms, but rather to render assistance.38 The conclusion to vs 38* evidences the Lukan subordinationist Christology. 39* The concept of eyewitnesses comes from Luke ( ., all, etc., is explained by 1:2122*). For , hanging, compare 5:30*.

37

Pap. Mich. 1317:812, ed. Henry A. Sanders, A Fragment of the Acta Pauli in the Michigan Collection, HTR 31 (1938) 80. *
25

But he said to them, The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. Luke 22:25 (NRSV) Philostratus Vita Apollonii
38

See Hendrik Bolkestein, Wohlttigkeit und Armenpflege im vorchristlichen Altertum: Ein Beitrag zum Problem Moral und Gesellschaft (Utrecht: Oosthoek, 1939; reprinted New York: Arno, 1979) 98102; for synonyms, compare Pollux 5.140. *
38

how God anointed Jesus of Nazareth with the Holy Spirit and with power; how he went about doing good and healing all who were oppressed by the devil, for God was with him. Acts 10:38 (NRSV) *
39

We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; Acts 10:39 (NRSV) *
21

Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary.

 40* With the word , manifest, the stress is not on the element of visibility, but rather on the fact that he appeared. D ( , after the third day) conflates the expressions on the third day and after three days (D tends toward the latter, Matt 16:21*; 17:23*; Luke 9:22*). The expression on the third day (or after three days) belongs to the early kerygma (1 Cor 15:4*). There have been a number of attempts
22

When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. Luke 1:2122 (NRSV) *
30

The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. Acts 5:30 (NRSV)

*
40

but God raised him on the third day and allowed him to appear, Acts 10:40 (NRSV)

*
21

From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. Matthew 16:21 (NRSV) *
23

and they will kill him, and on the third day he will be raised. And they were greatly distressed. Matthew 17:23 (NRSV)

*
22

saying, The Son of Man must undergo great suffering, and be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised. Luke 9:22 (NRSV) *
4

and that he was buried, and that he was raised on the third day in accordance with the scriptures,

to explain it: (1) The first appearance took place on the third day. (2) Three is a typical number; the soul lingers in the grave three days, etc.; these analogies, however, are vague. (3) On the third day the empty tomb was discovered.39 (4) The date has been taken from Scripture; Hos 6:2* is the text in question (or Gen 22:4*).40 41* Eating and drinking (1:4*?; Luke 24:30*, 4243*) certified the reality of the resurrection (the , flesh, in Luke 24:39*). is ambiguous: is it transitive
1 Corinthians 15:4 (NRSV)
39

Hans von Campenhausen, Tradition and Life in the Early Church: Essays and Lectures in Church History (Philadelphia: Fortress, 1968) 4289. *
2

After two days he will revive us; on the third day he will raise us up, that we may live before him. Hosea 6:2 (NRSV)

*
4

On the third day Abraham looked up and saw the place far away. Genesis 22:4 (NRSV)

40

Hans Grass, Ostergeschehen und Osterberichte (2d ed.; Gttingen: Vandenhoeck & Ruprecht, 1962) 13438; Karl Lehmann, Auferweckt am dritten Tag nach der Schrift: Frheste Christologie, Bekenntnisbildung und Schriftauslegung im Lichte von 1 Kor 15, 35 (Quaestiones Disputatae 38; Freiburg/Basil/Vienna: Herder, 1968). *
41

not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. Acts 10:41 (NRSV) *
4

While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. This, he said, is what you have heard from me; Acts 1:4 (NRSV) *
30

When he was at the table with them, he took bread, blessed and broke it, and gave it to them. Luke 24:30 (NRSV)

(after [God] raised him from the dead) or intransitive (after he rose from the dead)? Luke has apparently taken the word (with intransitive meaning) from the tradition, but has understood it as transitive, in the sense of a subordinationist Christology; compare the analogous , by raising him from the dead, in 17:31* and , God raised him, in vs 40*.41 42* For the schema consisting of salvationeventswitnessesproclamation, compare Luke 24:4549*. The initial limitation of preaching to Israel ( , to the people)
*
42

They gave him a piece of broiled fish, and he took it and ate in their presence. Luke 24:4243 (NRSV)

43

*
39

Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have. Luke 24:39 (NRSV) *
31

because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead. Acts 17:31 (NRSV)
41

See Wilckens, Missionsreden, 13839.

*
45

Then he opened their minds to understand the scriptures,

46

and he said to them, Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day,
47

and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.
48

You are witnesses of these things.

49

And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high. Luke 24:4549 (NRSV)

corresponds to the necessary course of salvation history (13:46*). For Lukes view of the judgment, compare 17:31*. In both passages the emphasis is only on the reality of judgment, not on its imminence.42 43* After the earlier speeches, scriptural proof can now simply be referred to. For all, compare 3:24*. The concluding condition for salvation is formulated in an emphatically universalistic manner, in accord with the situation (cf. vs 35* and 13:39*). A call to repent is lacking, but it would be unnecessary with this audience. 4448* The First Gentile Conversion (concluded) 44* An interruption occurs and with that the speech concludes. Despite the formal contradiction with 11:15*, both passages are Lukan redactional constructions. The coming
*
46

Then both Paul and Barnabas spoke out boldly, saying, It was necessary that the word of God should be spoken first to you. Since you reject it and judge yourselves to be unworthy of eternal life, we are now turning to the Gentiles. Acts 13:46 (NRSV)
42

Erich Grsser, Das Problem der Parusieverzgerung in den synoptischen Evangelien und in der Apostelgeschichte (2d ed.; BZNW 22; Berlin: Tpelmann, 1960) 210. *
43

All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name. Acts 10:43 (NRSV) *
24

And all the prophets, as many as have spoken, from Samuel and those after him, also predicted these days. Acts 3:24 (NRSV) *
39

by this Jesus everyone who believes is set free from all those sins from which you could not be freed by the law of Moses. Acts 13:39 (NRSV) *
44

While Peter was still speaking, the Holy Spirit fell upon all who heard the word. Acts 10:44 (NRSV)

down of the Spirit before baptism (cf. its counterpart in 8:1517*) is an ad hoc construction: heaven itself points the way to the admission of the Gentiles. 45* , on the Gentiles, is a deliberately general formulation.43 47* For , to forbid, compare 8:36* and 11:17*. 48* Here an interval is created during which the people in Jerusalem can learn about these events. Peter himself does not baptize. This corresponds to what has become the traditional view of the apostle in Lukes day: The apostle is above those office bearers who are responsible for baptizing (cf. the description in Acts 8:1417*).
*
15

And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. Acts 11:15 (NRSV)

*
15

The two went down and prayed for them that they might receive the Holy Spirit

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit. Acts 8:1517 (NRSV)

*
45

The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, Acts 10:45 (NRSV)
43

For speaking in tongues and extolling God (vs 46*), see the commentary on 2:11; 19:6.

*
48

So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days. Acts 10:48 (NRSV) *
14

Now when the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them.
15

The two went down and prayed for them that they might receive the Holy Spirit

Peters Report in Jerusalem Acts 11:118*

16

(for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).
17

Then Peter and John laid their hands on them, and they received the Holy Spirit. Acts 8:1417 (NRSV)

*
1

Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God.
2

So when Peter went up to Jerusalem, the circumcised believers criticized him, saying, Why did you go to uncircumcised men and eat with them? Then Peter began to explain it to them, step by step, saying,

I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me.
6

As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. I also heard a voice saying to me, Get up, Peter; kill and eat. But I replied, By no means, Lord; for nothing profane or unclean has ever entered my mouth.

But a second time the voice answered from heaven, What God has made clean, you must not call profane.
10

This happened three times; then everything was pulled up again to heaven.

11

At that very moment three men, sent to me from Caesarea, arrived at the house where we were.
12

The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the mans house.
13

He told us how he had seen the angel standing in his house and saying, Send to Joppa and bring Simon, who is called Peter;
14

he will give you a message by which you and your entire household will be saved. And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning.

15

11
1 Now the apostles and the brethren who were in Judea heard that the Gentiles also had received the word of God. 2/ So when Peter went up to Jerusalem, the circumcision party criticized him, 3/ saying, Why did you go to uncircumcised men and eat with them? 4/ But Peter began and explained to them in order: 5/ I was in the city of Joppa praying; and in a trance I saw a vision, something descending, like a great sheet, let down from heaven by four corners; and it came down to me. 6/ Looking at it closely I observed animals and beasts of prey and reptiles and birds of the air. 7/ And I heard a voice saying to me, Rise, Peter; kill and eat. 8/ But I said, No, Lord; for nothing common or unclean has ever entered my mouth. 9/ But the voice answered a second time from heaven, What God has cleansed you must not call common. 10/ This happened three times, and all was drawn up again into heaven. 11/ At that vary moment three men arrived at the house in which we were, sent to me from Caesarea. 12/ And the Spirit told me to go with them, making no distinction. These six brethren also accompanied me, and we entered the mans house. 13/ And he told us how he had seen the angel standing in his house and saying, Send to Joppa and bring Simon called Peter; 14/ he will declare to you a message by which you will be saved, you and all your household. 15/ As I began to speak, the Holy Spirit fell on them just as on us at the begining. 16/ And I remembered the word of the Lord, how he said, John baptized with water, but you shall be baptized with the Holy Spirit. 17/ If then God gave the same gift to them as he gave to us when they [or: we] believed in the Lord Jesus Christ, who was I that I could withstand God? 18/ When they heard this they were silenced. And they glorified God, saying, Then to the Gentiles also God has granted repentance unto life.

This section is a redactional repetition. As Haenchen points out, The speech is comprehensible only to the readers of the book, not to Peters audience in Jerusalem.1 Note, for example, vs 13*! Here the significance of the baptism of the Gentiles is spelled out as a matter of principle for the life of the church. The formulation of the theme in vs 3* points ahead to chapter 15.
16

And I remembered the word of the Lord, how he had said, John baptized with water, but you will be baptized with the Holy Spirit. (Only first 15 verses of range shown) Acts 11:118 (NRSV)
1

Haenchen, p. 355.

*
13

He told us how he had seen the angel standing in his house and saying, Send to Joppa and bring Simon, who is called Peter; Acts 11:13 (NRSV) *
3

saying, Why did you go to uncircumcised men and eat with them?

 1* For , the Gentiles, compare 10:45*. The Western text connects vs 1* with the preceding and begins vs 2* with , Therefore [Peter], and extends the journey. 2* , to go up, is the term for travel to Jerusalem (cf. the corresponding , to come down, of 9:32*), For Luke , the circumcision party, is not a group, but the whole Jerusalem congregation; they are so designated here in order to point to the problem. 3* introduces direct discourse (but not in P45 B 33).2 5* , to me, is only an attempt to be more vivid than , upon the earth (10:11*). 6* For , beasts of prey, alongside , animals, compare Gen 1:2425*.
Acts 11:3 (NRSV) *
1

Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. Acts 11:1 (NRSV) *
2

So when Peter went up to Jerusalem, the circumcised believers criticized him, Acts 11:2 (NRSV)

For this use ( recitativum), see BDF 470.1.

*
5

I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. Acts 11:5 (NRSV) *
11

He saw the heaven opened and something like a large sheet coming down, being lowered to the ground by its four corners. Acts 10:11 (NRSV) *
6

As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. Acts 11:6 (NRSV)

 14* For all your household, compare 16:15*, 3132*; 18:8*; 1 Cor 1:16*. 15* The contradiction with 10:44* does not result from using various sources, but rather from the way in which the account is put together. The intent in both cases is the same,
*
24

And God said, Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind. And it was so.
25

God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good. Genesis 1:2425 (NRSV) *
14

he will give you a message by which you and your entire household will be saved. Acts 11:14 (NRSV)

*
15

When she and her household were baptized, she urged us, saying, If you have judged me to be faithful to the Lord, come and stay at my home. And she prevailed upon us. Acts 16:15 (NRSV) *
31

They answered, Believe on the Lord Jesus, and you will be saved, you and your household. They spoke the word of the Lord to him and to all who were in his house. Acts 16:3132 (NRSV)

32

*
8

Crispus, the official of the synagogue, became a believer in the Lord, together with all his household; and many of the Corinthians who heard Paul became believers and were baptized. Acts 18:8 (NRSV) *
16

(I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.) 1 Corinthians 1:16 (NRSV)

namely, to indicate the divine initiative. For Luke speaking in tongues is identical with prophecy, , at the beginning, is used in a technical sense.3 16* This verse is a Lukan retrospective (as in Luke 22:61*; 24:6*), pointing back to 1:5*, with an expression which apparently originally belonged to paraenetic tradition (1 Clem. 13.1; 46.7; Polycarp Phil. 2.3). 17* The argument assumes the firm connection between baptism and the Spirit. Eduard Schweizer believes that the quotation in vs 16b* makes sense only if no water baptism followed, or if it was at least not essential.4 On the contrary! , believed, can relate to , when they believed,5 or to , when we believed,6 or to both.7 In
3

Hans Conzelmann, Was von Anfang war, Neutestamentliche Studien fr Rudolf Bultmann (ed. Walther Eltester; BZNW 21; Berlin: Tpelmann, 1954) 196 nn. 10, 11. *
16

And I remembered the word of the Lord, how he had said, John baptized with water, but you will be baptized with the Holy Spirit. Acts 11:16 (NRSV) *
61

The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, Before the cock crows today, you will deny me three times. Luke 22:61 (NRSV) *
6

Remember how he told you, while he was still in Galilee, Luke 24:6 (NRSV)

*
5

for John baptized with water, but you will be baptized with the Holy Spirit not many days from now. Acts 1:5 (NRSV) 1 Clem. 1 Clement Polycarp Letter to the Philippians
4

Eduard Schweizer, , TDNT 6 (1968) 413. Preuschen. Wendt.

support of the first possibility, the text speaks not of the apostles coming to faith some time ago, but of the present coming to faith of these Gentiles (cf. 10:43*).8 18* For , to grant repentance, compare 5:31*.9
The Church Spreads to Antioch: The First Mixed Congregation Acts 11:1926*

Bauernfeind; Haenchen, p. 355.

For , to believe in, with the accusative, see Rudolf Bultmann, , TDNT 6 (1968) 21011. *
18

When they heard this, they were silenced. And they praised God, saying, Then God has given even to the Gentiles the repentance that leads to life. Acts 11:18 (NRSV) *
31

God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. Acts 5:31 (NRSV)
9

See the commentary on 5:31.

*
19

Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews.
20

But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus.
21

The hand of the Lord was with them, and a great number became believers and turned to the Lord.
22

News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

23

When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion;
24

for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord.
25

Then Barnabas went to Tarsus to look for Saul,

11
19 Now those who were scattered because of the persecution that arose over Stephen traveled as far as Phoenicia and Cyprus and Antioch, speaking the word to none except Jews. 20/ But there were some of them, men of Cyprus and Cyrene, who on coming to Antioch spoke to the Greeks also, preaching the Lord Jesus. 21/ And the hand of the Lord was with them, and a great number that believed turned to the Lord. 22/ News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. 23/ When he came and saw the grace of God, he was glad; and he exhorted them all to remain faithful to the Lord with steadfast purpose; 24/ for he was a good man, full of the Holy Spirit and of faith. And a large company was added to the Lord. 25/ So Barnabas went to Tarsus to look for Saul; 26/ and when he had found him, he brought him to Antioch. For a whole year they met with the church, and taught a large company of people; and in Antioch the disciples were for the first time called Christians.

According to Harnack, an Antioch-Jerusalem source lay behind this material.1 To it may be assigned 6:18:4*; 11:1930*; 12:25(13:1)15:35* (the authority behind this material was
26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians. Acts 11:1926 (NRSV)
1

Harnack, Acts, 201.

*
1

Now during those days, when the disciples were increasing in number, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution of food.
2

And the twelve called together the whole community of the disciples and said, It is not right that we should neglect the word of God in order to wait on tables.
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task,
4

while we, for our part, will devote ourselves to prayer and to serving the word.

What they said pleased the whole community, and they chose Stephen, a man full of faith and the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch.
6

They had these men stand before the apostles, who prayed and laid their hands on them.

The word of God continued to spread; the number of the disciples increased greatly in Jerusalem, and a great many of the priests became obedient to the faith.
8

Stephen, full of grace and power, did great wonders and signs among the people.

Then some of those who belonged to the synagogue of the Freedmen (as it was called), Cyrenians, Alexandrians, and others of those from Cilicia and Asia, stood up and argued with Stephen.
10

But they could not withstand the wisdom and the Spirit with which he spoke.

11

Then they secretly instigated some men to say, We have heard him speak blasphemous words against Moses and God.
12

They stirred up the people as well as the elders and the scribes; then they suddenly confronted him, seized him, and brought him before the council.
13

They set up false witnesses who said, This man never stops saying things against this holy place and the law;
14

for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses handed on to us.
15

And all who sat in the council looked intently at him, and they saw that his face was like the face of an angel.
1

Then the high priest asked him, Are these things so?

(Only first 15 verses of range shown) Acts 6:18:4 (NRSV) *

19

Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews.
20

But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus.
21

The hand of the Lord was with them, and a great number became believers and turned to the Lord.
22

News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch.

23

When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion;
24

for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord.
25

Then Barnabas went to Tarsus to look for Saul,

26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians.
27

At that time prophets came down from Jerusalem to Antioch.

28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius.
29

The disciples determined that according to their ability, each would send relief to the believers living in Judea;
30

this they did, sending it to the elders by Barnabas and Saul. Acts 11:1930 (NRSV)

*
25

Then after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark.
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul.
2

While they were worshiping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul for the work to which I have called them.
3

Then after fasting and praying they laid their hands on them and sent them off.

So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.
5

When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them.
6

When they had gone through the whole island as far as Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus.
7

He was with the proconsul, Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith.
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him

Silas). The view of Jeremias is similar (an Antiochene source to which he also assigns 9:1 30*, but not 15:133*).2 According to Bultmann, vs 19* may be the continuation of the
10

and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?
11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand.
12

When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord.
13

Then Paul and his companions set sail from Paphos and came to Perga in Pamphylia. John, however, left them and returned to Jerusalem;
14

but they went on from Perga and came to Antioch in Pisidia. And on the sabbath day they went into the synagogue and sat down.
15

After the reading of the law and the prophets, the officials of the synagogue sent them a message, saying, Brothers, if you have any word of exhortation for the people, give it. (Only first 15 verses of range shown) Acts 12:2515:35 (NRSV) *
1

Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest
2

and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem.
3

Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him.
4

He fell to the ground and heard a voice saying to him, Saul, Saul, why do you persecute me? He asked, Who are you, Lord? The reply came, I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.

The men who were traveling with him stood speechless because they heard the voice but saw no one.
8

Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus.

For three days he was without sight, and neither ate nor drank.

10

Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, Ananias. He answered, Here I am, Lord.
11

The Lord said to him, Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying,
12

and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.
13

But Ananias answered, Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem;
14

and here he has authority from the chief priests to bind all who invoke your name.

15

But the Lord said to him, Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel;
16

I myself will show him how much he must suffer for the sake of my name.

(Only first 15 verses of range shown) Acts 9:130 (NRSV) *

1

Then certain individuals came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved.
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers.
4

When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them.
5

But some believers who belonged to the sect of the Pharisees stood up and said, It is necessary for them to be circumcised and ordered to keep the law of Moses.
6

The apostles and the elders met together to consider this matter.

sentence in 8:4*, which has been broken off: Now those who were scattered traveled as far as 3 It is clear that Luke had access to written source material concerning Antioch (13:13*). But if this consisted of a continuous Antiochene chronicle we would expect
7

After there had been much debate, Peter stood up and said to them, My brothers, you know that in the early days God made a choice among you, that I should be the one through whom the Gentiles would hear the message of the good news and become believers.
8

And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us;
9

and in cleansing their hearts by faith he has made no distinction between them and us.

10

Now therefore why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear?
11

On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.
12

The whole assembly kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles.
13

After they finished speaking, James replied, My brothers, listen to me.

14

Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name.
15

This agrees with the words of the prophets, as it is written,

16

After this I will return, and I will rebuild the dwelling of David, which has fallen; from its ruins I will rebuild it, and I will set it up, (Only first 15 verses of range shown) Acts 15:133 (NRSV)
2

Jeremias, Quellenproblem,, 21320, reprinted in his Abba, 24754. Bultmann, Quellen,, 7778 = Exegetica, 422.

*
1

At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices.
2

He asked them, Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans?

more concrete material, and that the mission history would encompass a larger area (including Syria and Cilicia) from the perspective of Antioch. Thus Dibelius envisioned a Lukan adaptation of various accounts while Bauernfeind spoke of the anecdotal character of the material.4 It is clear that Luke has extensively reworked the material. 1920* Here we encounter Lukes mission terminology5 and his schema: first to the Jews, then to the Gentiles. Pre-Lukan material appears in vs 20*, since the details do not fit in with Lukes conception of the historical sequence. Taken by itself, this verse says that the Hellenists take the first step toward a Gentile mission (the sense of the passage here demands the reading , Greeks, at the end of vs 20*, rather than , Hellenists). It knows nothing about Peter and Cornelius, and nothing at all of the fundamental significance of that episode. The mission on Cyprus does not fit with 13:412*. The source for this information also manifests itself in 4:36* and 13:1*. Luke has used the information here because it could

No, I tell you; but unless you repent, you will all perish as they did. Luke 13:13 (NRSV)

Dibelius, Studies, 11; Bauernfeind.

*
19

Now those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews.
20

But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus. Acts 11:1920 (NRSV)
5

Bauernfeind.

*
20

But among them were some men of Cyprus and Cyrene who, on coming to Antioch, spoke to the Hellenists also, proclaiming the Lord Jesus. Acts 11:20 (NRSV) *
4

So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus.
5

When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them.

now be seen in the light of 10:111:18*. Characteristically, there is no evidence for an inner Hellenizing of Christianity, nor of the problem of the coexistence of Jewish and
6

When they had gone through the whole island as far as Paphos, they met a certain magician, a Jewish false prophet, named Bar-Jesus.
7

He was with the proconsul, Sergius Paulus, an intelligent man, who summoned Barnabas and Saul and wanted to hear the word of God.
8

But the magician Elymas (for that is the translation of his name) opposed them and tried to turn the proconsul away from the faith.
9

But Saul, also known as Paul, filled with the Holy Spirit, looked intently at him

10

and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord?
11

And now listenthe hand of the Lord is against you, and you will be blind for a while, unable to see the sun. Immediately mist and darkness came over him, and he went about groping for someone to lead him by the hand.
12

When the proconsul saw what had happened, he believed, for he was astonished at the teaching about the Lord. Acts 13:412 (NRSV) *
36

There was a Levite, a native of Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means son of encouragement). Acts 4:36 (NRSV) *
1

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul. Acts 13:1 (NRSV) *
1

After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go.
2

He said to them, The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest.

Gentile Christians in the same congregation (Gal 2:1121*); by Lukes time such problems belonged to the past. The borders of , Phoenicia, are given in a variety of ways, a
3

Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, Peace to this house!

And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you.
7

Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house.
8

Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, The kingdom of God has come near to you. But whenever you enter a town and they do not welcome you, go out into its streets and say,

10

11

Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.
12

I tell you, on that day it will be more tolerable for Sodom than for that town.

13

Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.
14

But at the judgment it will be more tolerable for Tyre and Sidon than for you. And you, Capernaum, will you be exalted to heaven? No, you will be brought down to Hades.

15

16

Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me. (Only first 15 verses of range shown) Luke 10:111:18 (NRSV) *
11

But when Cephas came to Antioch, I opposed him to his face, because he stood self-condemned;

12

for until certain people came from James, he used to eat with the Gentiles. But after they came, he drew back and kept himself separate for fear of the circumcision faction.
13

And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy.

result of the frequent changes in administration; thus Pliny counts Joppa as part of this territory (Nat. hist. 5.69), and Strabo (16.749, 760) includes Philistia (corresponding to the division made by Pompey).6 The significance of Antioch on the Orontes (Strabo 16.750; Josephus Bell. 3.29; Jews in Antioch: Bell. 7.4162)7 as a center for the early church is only hinted at in the sources.8 21* For , hand, compare 2 Sam 3:12* LXX.
14

But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas before them all, If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?
15

We ourselves are Jews by birth and not Gentile sinners;

16

yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law.
17

But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not!
18

But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor.
19

For through the law I died to the law, so that I might live to God. I have been crucified with Christ;
20

and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
21

I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing. Galatians 2:1121 (NRSV)
6

Gustav Hlscher, Palstina in der persischen und hellenistischen Zeit: Eine historischgeographische Untersuchung (Quellen und Forschungen zur alten Geschichte und Geographie 5; Berlin: Weidmann, 1903) 5254; on Cyprus, see the commentary on 13:4.
7

RGG 1.454; Glanville Downey, A History of Antioch in Syria: From Seleucus to the Arab Conquest (Princeton: Princeton University, 1961).
8

Bauer, Orthodoxy and Heresy, passim.

*
12

Abner sent messengers to David at Hebron, saying, To whom does the land belong? Make your covenant with me, and I will give you my support to bring all Israel over to you.

 22* Compare 8:14*. In Lukes view the apostles did not travel to foreign countries (but cf. Gal 2:1112*!); this was the task of the legates. Apparently Lukes account here grows out of his concept of the church and is assembled from reports about the activity of Barnabas in Jerusalem and in Antioch. On the phrase , News of this came to the ears of the church, compare Isa 5:9* LXX.9 23* Note the paronomasia , gracehe was glad. For , with steadfast purpose, compare Ps 10:17* Symm (= 9:38* LXX).
2 Samuel 3:12 (NRSV) *
22

News of this came to the ears of the church in Jerusalem, and they sent Barnabas to Antioch. Acts 11:22 (NRSV)

*
11

But when Cephas came to Antioch, I opposed him to his face, because he stood self-condemned;

12

for until certain people came from James, he used to eat with the Gentiles. But after they came, he drew back and kept himself separate for fear of the circumcision faction. Galatians 2:1112 (NRSV) *
9

The Lord of hosts has sworn in my hearing: Surely many houses shall be desolate, large and beautiful houses, without inhabitant. Isaiah 5:9 (NRSV)
9

Nigel Turner, The Relation of Luke I and II to Hebraic Sources and to the Rest of Luke-Acts, NTS 2 (195556) 103. *
23

When he came and saw the grace of God, he rejoiced, and he exhorted them all to remain faithful to the Lord with steadfast devotion; Acts 11:23 (NRSV) *
17

O Lord, you will hear the desire of the meek; you will strengthen their heart, you will incline your ear Psalm 10:17 (NRSV)

 24a* This is a typical Lukan substantiation (Luke 1:6*; 2:25*; 23:50*; Acts 6:3*), just as vs 24b* is a typical note about the expansion of the church (cf. 2:47*). 25* We get the impression that the time since Pauls trip to Tarsus (9:30*) is short (contrary to the actual facts, Gal 1:18*; 2:1*); this compressing of time fits ancient style.
Symm Symmachus (Greek version of OT) *
38

Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, Please come to us without delay. Acts 9:38 (NRSV) *
24

for he was a good man, full of the Holy Spirit and of faith. And a great many people were brought to the Lord. Acts 11:24 (NRSV) *
6

Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. Luke 1:6 (NRSV) *
25

Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. Luke 2:25 (NRSV) *
50

Now there was a good and righteous man named Joseph, who, though a member of the council, Luke 23:50 (NRSV)

*
3

Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task, Acts 6:3 (NRSV) *

Luke may have inferred Barnabass journey from his presence in Antioch and from his subsequent cooperation with Paul.10 26* For the sentence construction, compare 22:6*.11
Excursus: The Word , Christian

The word , Christian, is Latin and indicates in its formation that , Christ, was thought of as a proper name, as is the case in the more ancient Roman witnesses: Suetonius Claud. 25(?); Tacitus Ann. 15.44; Pliny Ep. 10.98; Josephus Ant. 20.200 (for his Roman readers).12 It is customarily assumed in the quotation from Tacitus Ann. 15.44:a class of men, loathed for their vices, whom the crowd styled Christians (quos per flagitia invisos vulgus Chrestianos appellabat).13 Erik Peterson understands as a passive. The name may have been created by the Roman authorities in order to designate the Christians as a political entity, thereby making them liable to punishment under the law.14 Elias Bickermann conceives of as a
25

Then Barnabas went to Tarsus to look for Saul, Acts 11:25 (NRSV)

*
18

Then after three years I did go up to Jerusalem to visit Cephas and stayed with him fifteen days; Galatians 1:18 (NRSV)

10

On Tarsus, see the commentary on 9:30.

*
26

and when he had found him, he brought him to Antioch. So it was that for an entire year they met with the church and taught a great many people, and it was in Antioch that the disciples were first called Christians. Acts 11:26 (NRSV)
11

See BDF 409.4.

Suetonius Claudius (De vita Caesarum) Tacitus Annals Pliny Epistulae

12

On the form - ()*, see the literature cited in BAG s.v.; Tertullian Apol. 3.5; Nat. 1.3;

Theophilus Autol. 1.1; Justin Apol. 1.4.3.

13

Harald Fuchs, Tacitus ber die Christen, VC 4 (1950) 6593.

14

Erik Peterson, Christianus, Miscellanea Giovanni Mercati. Volume I: Bibbia-Letteratura cristiana antica (Studi e testi 121; Vatican: Biblioteca Apostolica Vaticana, 1946) 35572; reprinted

reflexive: This was a self-designation of the Christians, namely, as servants or officers in the kingdom of Christ.15 However, the phraseology of our passage clearly indicates that this title was given to the Christians from outside the group. does occur with a passive meaning (Philo Deus imm. 121, etc.).16 We certainly do not have an official term here (against Peterson and Bickermann); compare Rom 7:3* and above all Josephus Ant. 8.157, where is used for the private and for the official appellation of Caesar (in Philo Deus imm. 121 the two are used synonymously); the meaning is appellare, to name (Tacitus Ann. 15.44). Those who interpret the phrase as official language view our sentence as the report of a definite event, faithfully recorded in official minutes. But Luke would not have recorded an official action against Christians in this way, because it did not fit in with his apologetic intention. Rather, he makes reference to the well-known popular name for Christians (cf. 26:28*).17 The Prophecy of Agabus and the Collection for Jerusalem Acts 11:2730* in his Frhkirche, Judentum und Gnosis: Studien und Untersuchungen (Rome/Freiburg/Vienna: Herder, 1959) 6487.
15

Elias J. Bickermann, The Name of Christians, HTR 42 (1949) 10924; reprinted in his Studies in Jewish and Christian History (3 vols.; AGJU 9; Leiden: Brill, 197686) 3.13951. Philo Quod deus sit immutabilis
16

RAC 2.113138.

*
3

Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man, she is not an adulteress. Romans 7:3 (NRSV) *
28

Agrippa said to Paul, Are you so quickly persuading me to become a Christian? Acts 26:28 (NRSV)

17

See further J. Moreau, Le nom des Chrtiens, La Nouvelle Clio 12 (194950) 19092; C. Cecchelli, Il nome e la setta dei Cristiani, Rivista di archeologia cristiana 31 (1955) 5573; C. Spicq, Ce que signifie le titre de chrtien, StTh 15 (1961) 6878. *
27

At that time prophets came down from Jerusalem to Antioch.

28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius.

11
27 Now in these days prophets came down from Jerusalem to Antioch. 28/ And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world; and this took place in the days of Claudius. 29/ And the disciples determined, every one according to his ability, to send relief to the brethren who lived in Judea; 30/ and they did so, sending it to the elders by the hand of Barnabas and Saul.

Here again the problem of sources arises, and beyond that the question of the relationship of this section to chapter 15. The particulars given here are more concrete than in the preceding section. The discussion here is not about delegates from Jerusalem, but about free charismatics (cf. 13:1*; on wandering prophets: Did. 11.712). The note about Agabus may be the oldest component of this section; as a whole, it has been shaped by Luke.1 28* The Western text (not Irenaeus Adv. haer. 3.14.1) has a we-passage here: , And there was much rejoicing; and when we were gathered together one of them named Agabus spoke. Bultmann, defends it as original, because there is no motive for a secondary insertion.2 But there isnamely, the later identification of Luke with Lucius in

29

The disciples determined that according to their ability, each would send relief to the believers living in Judea;
30

this they did, sending it to the elders by Barnabas and Saul. Acts 11:2730 (NRSV)

Georg Strecker, Die sogenannte zweite Jerusalemreise des Paulus (Act 11:2730*), ZNW 53 (1962) 6777. *
28

One of them named Agabus stood up and predicted by the Spirit that there would be a severe famine over all the world; and this took place during the reign of Claudius. Acts 11:28 (NRSV)
2

Bultmann, Quellen,, 77 = Exegetica, 42122.

13:1*! (cf. Ephraems commentary on this passage and also on 20:13*).3 On Agabus, compare 21:1014*. , to foretell, means a clear announcement; the word has another sense in Heraclitus, frg. 93, where it is said of the lord of the Delphic oracle:. The lord whose oracle is that at Delphi neither speaks nor conceals, but indicates4 ( , ).
Excursus: Famines

Famines are mentioned in various parts of the empire during the time of Claudius. Josephus tells of a famine in Palestine during the governorship of Tiberius Alexander (46/48 C.E.): It was in the

*
1

At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. Luke 13:1 (NRSV) *
13

We went ahead to the ship and set sail for Assos, intending to take Paul on board there; for he had made this arrangement, intending to go by land himself. Acts 20:13 (NRSV)
3

See Beginnings 3.416, 442.

*
10

While we were staying there for several days, a prophet named Agabus came down from Judea.

11

He came to us and took Pauls belt, bound his own feet and hands with it, and said, Thus says the Holy Spirit, This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.
12

When we heard this, we and the people there urged him not to go up to Jerusalem.

13

Then Paul answered, What are you doing, weeping and breaking my heart? For I am ready not only to be bound but even to die in Jerusalem for the name of the Lord Jesus.
14

Since he would not be persuaded, we remained silent except to say, The Lords will be done. Acts 21:1014 (NRSV)

Trans. from Kathleen Freeman, Ancilla to the Pre-Socratic Philosophers: A Complete Translation of the Fragments in Diels (Fragmente der Vorsokratiker; Cambridge: Harvard University, 1966) 31.

administration of Tiberius Alexander [reading ]5 that the great famine occurred in Judea, during which Queen Helena bought grain from Egypt for large sums and distributed it to the needy, as I have stated above ( [Niese: !] , , ; Ant. 20.101; cf. 20.51 and also 3.320). The year 47/48 was a sabbatical year, which made the situation all the more acute.6 It is certain, however, that there was no worldwide famine. Luke did not note the inconsistency that Antioch would also have been involved in such a famine; he also dates it too early (before or during the reign of Agrippa I).7 29* Whether the disciples made their decision (, determined) at the time of the

prophecy, or when the prophecy was fulfilled, is not a real alternative for Luke. He is simply depicting a spontaneous action. According to Haenchen, the tradition about Pauls collection (Gal 2:10*, etc.) had been fused with that of his trip with Barnabas (Acts 15; Gal 2:1*).8 Luke found the tradition in this form and tied it to the prophecy of Agabus. 30* This verse could stem from a source, because the elders appear unexpectedly and the apostles are not named. If we take vs 30* together with 12:2425*, we get the impression
5

If the variant reading, , is chosen, the translation would begin Under these circumstances or In their *Faduss and Tiberius Alexanders+ time ; see Haenchen, pp. 62 63.
6

Joachim Jeremias, Sabbathjahr und neutestamentliche Chronologie, ZNW 27 (1928) 98103; see further Tacitus Ann. 12.43 (51 C.E. in Rome); Eusebius Chron. 181, Helm p. 181 (in the ninth year of Claudius in Greece, in the tenth year of Claudius in Rome); Orosius 7.6 (50 C.E.); Suetonius Claud. 18; Dio Cassius 60.11.
7

Jacques Dupont, Notes sur les Actes des Aptres: IV. La famine sous Claude (Actes XI, 28), RB 62 (1955) 5255; reprinted in his tudes, 16371. *
29

The disciples determined that according to their ability, each would send relief to the believers living in Judea; Acts 11:29 (NRSV) *
10

They asked only one thing, that we remember the poor, which was actually what I was eager to do. Galatians 2:10 (NRSV)
8

Haenchen, pp. 37879.

*
30

this they did, sending it to the elders by Barnabas and Saul.

that Paul and Barnabas were in Jerusalem during the persecution (12:12*). But nothing is said about this in the main part of chapter 12. We have in this passage a typical literary seam.9 This item is often taken as a doublet to 15:14*. On that hypothesis the two journeys would in reality be identical, and the Apostolic Council, to be historically correct, would have to be dated prior to the first missionary journey. But even if vs 30* came from a source, this section as a whole has been fashioned by Luke out of originally separate accounts,10 and thus cannot be historically localized.11 It is not possible to harmonize the

Acts 11:30 (NRSV) *

24

But the word of God continued to advance and gain adherents.

25

Then after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark. Acts 12:2425 (NRSV) *
1

About that time King Herod laid violent hands upon some who belonged to the church. He had James, the brother of John, killed with the sword. Acts 12:12 (NRSV)

W. L. Knox, The Acts of the Apostles (Cambridge: Cambridge University, 1948) 3536.

*
1

Then certain individuals came down from Judea and were teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved.
2

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.
3

So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the Gentiles, and brought great joy to all the believers.
4

When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them. Acts 15:14 (NRSV)
10

Kmmel, Urchristentum III 3132.

data of Galatians and this combination of traditions in Acts. Galatians excludes the possibility that Paul and Barnabas brought a collection with them to the Jerusalem council. The council took place after the first missionary journey, that is, after the period to which Gal 2:1* refers. In Lukes understanding this section illustrates the relationship between the mother and daughter congregation, this time from the standpoint of the latter.12
The Persecution in Jerusalem; Peters Imprisonment and Miraculous Escape Acts 12:119*

11

Georg Strecker, Die sogenannte zweite Jerusalemreise des Paulus (Act 11:2730*), ZNW 53 (1962) 6777.
12

The following scholars have attempted to locate this journey historically: Kenneth Sperber Gapp, The Universal Famine under Claudius, HTR 28 (1935) 25865; Dupont, La famine; Robert W. Funk, The Enigma of the Famine Visit, JBL 75 (1956) 13036; J. R. Porter (The Apostolic Decree and Pauls Second Visit to Jerusalem, JTS 47 [1946] 16974), who wants to identify the prophecy of Agabus with the , revelation, mentioned by Paul in Gal 2:2*; Pierre Benoit, La deuxime visite de Saint Paul Jrusalem, Bib 40 (1959) 77892, reprinted in his Exgse et thologie (Paris: Cerf, 1968) 3.28599. On the constitution of the Jerusalem church (the oldest), see Hans von Campenhausen, Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries (London: Black; Stanford, CA: Stanford University, 1969) 8384; Gnther Bornkamm, , TDNT 6 (1968) 66263. *
1

About that time King Herod laid violent hands upon some who belonged to the church. He had James, the brother of John, killed with the sword.

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.
5

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.

12
1 About that time Herod the king laid violent hands upon some who belonged to the church. 2/ He killed James the brother of John with the sword; 3/ and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. 4/ And when he had seized him, he put him in prison, and delivered him to four squads of soldiers to guard him, intending after the Passover to bring him out to the people. 5/ So Peter was kept in prison; but earnest prayer for him was made to God by the church. The very night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison; 7/ and behold, an angel of the Lord appeared, and a light shone in the cell; and he struck Peter on the side and woke him, saying, Get up quickly. And the chains fell off his hands. 8/ And the angel said to him, Dress yourself and put on your sandals. And he did so. And he said to him, Wrap your mantle around you and follow me. 9/ And he went out and followed him; he did not know that what was done by the angel was real, but thought he was seeing a vision. 10/ When they had passed the first and the second guard, they came to the iron gate leading into the city. It opened to them of its own accord, and they went out and passed on through one street; and immediately the angel left him. 11/ And Peter came to himself, and
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him.
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting.
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying.
13

When he knocked at the outer gate, a maid named Rhoda came to answer.

14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel.
16

Meanwhile Peter continued knocking; and when they opened the gate, they saw him and were amazed. (Only first 15 verses of range shown) Acts 12:119 (NRSV)

12

18

said, Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting. When he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying. 13/ And when he knocked at the door of the gateway, a maid named Rhoda came to answer. 14/ Recognizing Peters voice, in her joy she did not open the gate but ran in and told that Peter was standing at the gate. 15/ They said to her, You are mad. But she insisted that it was so. They said, It is his angel! 16/ But Peter continued knocking; and when they opened, they saw him and were amazed. 17/ But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, Tell this to James and to brethren. Then he departed and went to another place. Now when day came, there was no small stir among the soldiers over what had become of Peter. 19/ And when Herod had sought for him and could not find him, he examined the sentries and ordered that they should be put to death. Then he went down from Judea to Caesarea, and remained there. 1* For , to lay violent hands upon, see 1 Esdr 9:20* LXX.
Excursus: Herods

Luke distinguishes between Herod, namely Julius Agrippa I,1 and Agrippa (II). Agrippa I was a grandson of Herod the Great. In 37 C.E. he received from Caligula the tetrarchy of Philip (and of Lysanias?the sources do not agree on this). In 40 C.E. his territory was expanded by the addition of the tetrarchy of his uncle Antipas; from 41 to 44 he possessed all of Judea as king ( , Great King Agrippa, friend of Caesar).2 As king of Judea, he displayed a Judaism of a Pharisaic type (Josephus Ant. 19.292316). Thus the motivation for his action reported in vs 3* is credible. He died in 44 C.E. (Josephus Bell. 2.219; Ant. 19.34352).3

*
1

About that time King Herod laid violent hands upon some who belonged to the church. Acts 12:1 (NRSV)

*
20

They pledged themselves to put away their wives, and to offer rams in expiation of their error. 1 Esdras 9:20 (NRSV)

On the name, see PWSup 2.167; Agrippa is called Herod only by Luke. Schrer, History 1.451 n. 40.

*
3

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.) Acts 12:3 (NRSV)

 2* This comment serves as the backdrop for the story of the miraculous protection of Peter, upon which the accent falls. Luke knows nothing about an execution of Jamess brother at the same time.4 310* This section is a detailed personal legend (5:1823* offers a less colorful doublet). It is complete in itself and has been preserved essentially intact (Luke is responsible for the
3

See below on 12:2023*, and the excursus there; see also PW 10.14350; on chronology, see Beginnings 5.44652; Haenchen, pp. 6162. *
2

He had James, the brother of John, killed with the sword. Acts 12:2 (NRSV)

See the commentaries on Mark 10:39*; Walter Bauer, Das Johannesevangelium (3d ed.; HNT 2:2; Tbingen; Mohr [Siebeck], 1933) 24243. *
3

After he saw that it pleased the Jews, he proceeded to arrest Peter also. (This was during the festival of Unleavened Bread.)
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover.
5

While Peter was kept in prison, the church prayed fervently to God for him.

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison.
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists.
8

The angel said to him, Fasten your belt and put on your sandals. He did so. Then he said to him, Wrap your cloak around you and follow me.
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision.
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him. Acts 12:310 (NRSV) *

transitions). We have here the purest example of the realistic legend style in the New Testament;5 there is an interest in details which themselves serve a purpose in the narrative, because they are intended to be edifying. 3* The designation of time reminds the reader of the time of Jesus passion (Luke 22:1 *). There is, however, no thoroughgoing Passover symbolism here.6 For , to proceed, with the infinitive, compare the LXX. 4* In popular usage Passover (on the fourteenth of Nisan) and the Feast of Unleavened Bread (the following week) blend together (cf. Josephus Ant. 14.21).7 This

18

arrested the apostles and put them in the public prison. But during the night an angel of the Lord opened the prison doors, brought them out, and said, Go, stand in the temple and tell the people the whole message about this life.

19

20

21

When they heard this, they entered the temple at daybreak and went on with their teaching. When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought.
22

But when the temple police went there, they did not find them in the prison; so they returned and reported,
23

We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside. Acts 5:1823 (NRSV)
5

Dibelius, Studies, 2123.

*
1

Now the festival of Unleavened Bread, which is called the Passover, was near. Luke 22:1 (NRSV)

Contrary to August Strobel, Passa-Symbolik und Passa-Wunder in Act. XII. 3ff., NTS 4 (195758) 21015. *
4

When he had seized him, he put him in prison and handed him over to four squads of soldiers to guard him, intending to bring him out to the people after the Passover. Acts 12:4 (NRSV)
7

See the commentaries on Mark 14:1*.

verse is probably one of Lukes typical redactional anticipations.8 Thus the author twice mentions the prison and the intent to bring Peter before the people. For the military procedures here (groups of four, which are relieved after three hours), compare Philo Flacc. 111; Vegetius Epit. rei mil. 3.8: And because it used to seem impossible for sentries [at their posts] to maintain successful watches, the watches therefore were divided into four parts by the waterclock, so that it not be necessary to stand watch for more than three nighttime hours (et quia impossible videbatur in speculis vigilantes singulos permanere, ideo in quattuor partes ad clepsydram sunt divisae vigiliae, ut non amplius quam tribus horis nocturnis necesse sit vigilare). 5* For , earnest, compare 1 Clem. 34.7.9 6* Compare Seneca Ep. 5.7: the same chain fastens the prisoner and the soldier who guards him (eadem catena et custodiam et militem copulat); compare Josephus Ant. 18.196. 7* For a shining light, compare Luke 2:9*. For , he struck, compare Curtius Rufus 4.13.20 (49), then at last [Parmenion] entered the tent, and after often calling the
8

Dibelius, Studies, 22.

Philo In Flaccum Vegetius Vegetius Renatus Epitoma rei militaris *

5

While Peter was kept in prison, the church prayed fervently to God for him. Acts 12:5 (NRSV)

See the excursus on 1 Clem. 34.7 in Die Apostolischen Vter, vol. 1, Rudolf Knopf, Die Lehre der Zwlf Apostel; Die Zwei Clemensbriefe (HNT Ergnzungsband; Tbingen; Mohr [Siebeck], 1920) 1023. *
6

The very night before Herod was going to bring him out, Peter, bound with two chains, was sleeping between two soldiers, while guards in front of the door were keeping watch over the prison. Acts 12:6 (NRSV) Ep. Epistle(s) *
7

Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him, saying, Get up quickly. And the chains fell off his wrists. Acts 12:7 (NRSV)

king often by name, when he could not waken him with his voice, he did so by touching him (tunc demum intrat tabernaculum saepiusque nomine compellatum, cum voce non posset, tactu excitavit); Homer Il. 10.15759, To his side came the horseman, Nestor of Gerenia, and woke him, stirring him with a touch of his heel ( , ). The miraculous falling off of chains and opening of doors are often connected; thus Euripides Bacc. 44748, The fetters from their feet selfsundered fell; Doors, without mortal hand, unbarred themselves ( , ). There is, however, no literary dependence of Luke upon Euripides here, but rather the appropriation of a widespread motif;10 compare, for example, Ovid Metam. 3.699700, Of their own accord the doors flew open wide; of their own accord, with no one loosing them, the chains fell from the prisoners arms (sponte sua patuisse fores lapsasque lacertis sponte sua fama est nullo solvente catenas). In Philostratus Vita Apoll. 7.34, 38 and 8.30, the , divine man, can loose his chains, while in Luke all is ascribed to the intervention of God. 9* ., he thought, etc., serves to heighten the , wonder (cf. vs 11*). 10* Apparently the guards are assumed to be sleeping.

*
9

Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. Luke 2:9 (NRSV) Homer Iliad
10

Vgeli, Lukas und Euripides, 41538.

Ovid Metamorphoses *
9

Peter went out and followed him; he did not realize that what was happening with the angels help was real; he thought he was seeing a vision. Acts 12:9 (NRSV) *
11

Then Peter came to himself and said, Now I am sure that the Lord has sent his angel and rescued me from the hands of Herod and from all that the Jewish people were expecting. Acts 12:11 (NRSV) *

Excursus: The Miracle of the Opening of the Gate

11

There is an abundance of comparative material for the miraculous opening of the gate as indicated above.12 , of its own accord, is a thematic word: (1) in connection with the opening of the doors of heaven, Homer Il. 5.749 = 8.393; the Voice is numinous, Callimachus Hymni 2 (to Apollo). The motif is transferred to the doors of the temple as in Josephus Bell. 6.293 (Tacitus Hist. 5.13). (2) It is found in the mystery cults;13 (3) in magical openings;14 and finally (4) in legends, thus of Moses in Artapanus (Eusebius Praep. ev. 9.27.23) frg. 14:15 But when night came the doors of the prison opened of their own accord and some of the guards died, while some were beset with sleep and their weapons were broken (
10

After they had passed the first and the second guard, they came before the iron gate leading into the city. It opened for them of its own accord, and they went outside and walked along a lane, when suddenly the angel left him. Acts 12:10 (NRSV)
11

Literature: Karl Deichgrber, Parmenides Auffahrt zur Gttin des Rechts: Untersuchungen zum Prooimion seines Lehrgedichts (Mainz: Akademie der Wissenschaften und der Literature, 1958) 35. Paul Fiebig, Zu den Wundern der Apostelgeschichte, Angelos 2 (1926) 15758. Joachim Jeremias, , TDNT 3 (1965) 17677. Richard Reitzenstein, Hellenistische Wundererzhlungen (Leipzig: Teubner, 1906; reprinted 1963) 12022. Above all: Otto Weinreich, Trffnung im Wunder-Prodigien- und Zauberglauben der Antike, des Judentums und Christentums, Genethliakon W. Schmid zum 70. Geburtstag (Tbinger Beitrge zur Altertumswissenschaft 5; Stuttgart: Kohlhammer, 1929) 200264, esp. 222ff.
12

See especially the comments on vs 7*.

Tacitus Histories
13

Otto Weinreich, Gebet und Wunder: Zwei Abhandlungen zur Religions- und Literatur-Geschichte (Stuttgart: Kohlhammer, 1929) 22228.
14

Ibid., 412ff.

Eusebius Praeparatio evangelica

15

FGH 3 frg. 222.

 , ).

The place of imprisonment cannot be located, not even with the help of the undeservedly famous seven steps which are mentioned in D (which says that Peter and the angel walked down the seven steps [ ]), d, and p. (for local knowledge, compare the Western recension of 3:13*). 12* Local tradition lies in the background hereit is assumed that the house is well known. Haenchen understands the verse differently, with this note serving Lukes dram atic purposes and preparing for vs 25* and 13:5*.16 It may be said against this interpretation that Luke does indeed make this connection, but he had factual support for it in his material. Since the sixth century the house has been identified as the site of the Last Supper and of
p. page *
1

One day Peter and John were going up to the temple at the hour of prayer, at three oclock in the afternoon.
2

And a man lame from birth was being carried in. People would lay him daily at the gate of the temple called the Beautiful Gate so that he could ask for alms from those entering the temple.
3

When he saw Peter and John about to go into the temple, he asked them for alms. Acts 3:13 (NRSV)

*
12

As soon as he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many had gathered and were praying. Acts 12:12 (NRSV) *
25

Then after completing their mission Barnabas and Saul returned to Jerusalem and brought with them John, whose other name was Mark. Acts 12:25 (NRSV) *
5

When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John also to assist them. Acts 13:5 (NRSV)
16

Haenchen, pp. 38485.

the outpouring of the Spirit.17 For the identification of Mary by means of her son, compare Mark 15:(21)*, 40*; for Mark, compare Col 4:10*; Phlm 24*; 2 Tim 4:11*. 13* , to answer, is used technically for the task of the doorkeeper (Plato Phaedr. 593, etc.). , gateway, was the gateway which separated the courtyard from the street (cf. 10:17*). 14* For another example of the indirect heightening of the miraculous, compare Luke 24:11*.
17

Clemens Kopp, Die Heiligen Sttten der Evangelien (Regensburg: Pustet, 1959) 38182.

*
21

They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. Mark 15:21 (NRSV) *
40

There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. Mark 15:40 (NRSV) *
10

Aristarchus my fellow prisoner greets you, as does Mark the cousin of Barnabas, concerning whom you have received instructionsif he comes to you, welcome him. Colossians 4:10 (NRSV) * and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. Philemon 24 (NRSV) *
11

Only Luke is with me. Get Mark and bring him with you, for he is useful in my ministry. 2 Timothy 4:11 (NRSV)

Plato Phaedrus *
14

On recognizing Peters voice, she was so overjoyed that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.

 15* The guardian angel is imagined as a celestial double (see Herm. Vis. 5.7).18 17* James, the Lords brother, is introduced abruptly, as a well-known person. This note belongs to the Lukan redaction, rather than to the source19 as Luke could assume that James was well known to his readers. The conclusion of the verse, however, is actually the conclusion of the old Peter legend.20 The , to another place (cf. Plutarch Mor. 108 d), should not be understood as a reference to a specific place, here intentionally kept secret. The meaning is that he left safely.21 1819* Compare 5:2124*. The connection between the Peter legend and the Herod legend is secondary; the latter has its own motivation for the terrible end of the ruler: his
Acts 12:14 (NRSV) *
11

But these words seemed to them an idle tale, and they did not believe them. Luke 24:11 (NRSV)

*
15

They said to her, You are out of your mind! But she insisted that it was so. They said, It is his angel. Acts 12:15 (NRSV) Herm. Vis. Visions
18

Wilhelm Bousset, Die Religion des Judentums im spthellenistischen Zeitalter (3d ed.; ed. Hugo Gressmann; HNT 21; Tbingen: Mohr [Siebeck], 1926) 324. *
17

He motioned to them with his hand to be silent, and described for them how the Lord had brought him out of the prison. And he added, Tell this to James and to the believers. Then he left and went to another place. Acts 12:17 (NRSV)
19

With Haenchen, p. 391, against Dibelius, Studies, 9697. Dibelius, Studies, 96 n. 8.

20

Plutarch Moralia
21

Helge Almqvist, Plutarch und das Neue Testament: Ein Beitrag zum Corpus Hellenisticum Novi Testamenti (ASNU 15; Uppsala: Appelberg; Copenhagen: Munksgaard, 1946) 7879. *

hubris. The litotes ( , no small) is frequent in Luke.22 For , literally to be led away, that is, to execution (as the D reading expressly states by using instead , to be killed), compare Luke 23:26*; 1Pap. Oxy. 1.33, col. 2.14ff; Charito
18

When morning came, there was no small commotion among the soldiers over what had become of Peter.
19

When Herod had searched for him and could not find him, he examined the guards and ordered them to be put to death. Then he went down from Judea to Caesarea and stayed there. Acts 12:1819 (NRSV) *
21

When they heard this, they entered the temple at daybreak and went on with their teaching. When the high priest and those with him arrived, they called together the council and the whole body of the elders of Israel, and sent to the prison to have them brought.
22

But when the temple police went there, they did not find them in the prison; so they returned and reported,
23

We found the prison securely locked and the guards standing at the doors, but when we opened them, we found no one inside.
24

Now when the captain of the temple and the chief priests heard these words, they were perplexed about them, wondering what might be going on. Acts 5:2124 (NRSV)
22

On the (apparent) asyndetic string of participles, see Gunnar Rudberg, Zu den Partizipien im Neuen Testament, ConNT 12 (1948) 138; cf. vs 21*; 14:2123*; 16:9*, 2223*. *
26

As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. Luke 23:26 (NRSV) Pap. Oxy. Oxyrhynchus Papyri The Terrible Death of the Persecutor Acts 12:2025*

12
20 Now Herod was angry with the people of Tyre and Sidon; and they came to him in a body, and having persuaded Blastus, the kings chamberlain, they asked for peace, because their country depended on the kings country for food. 21/ On an appointed

24 25

day Herod put on his royal robes, took his seat upon the throne, and made an oration to them. 22/ And the people shouted, The voice of a god, and not of man! 23/ Immediately an angel of the Lord smote him, because he did not give God the glory; and he was eaten by worms and died. But the word of God grew and multiplied. And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, bringing with them John whose other name was Mark. 2023* By its incorporation into this context that originally independent legend receives

an additional nuance. Agrippas death is due not only to his hubris, but to his role as persecutor. The year of his death was 44 C.E.
Excursus: The Death of Herod (Agrippa I)

A variant to the death of Herod (Agrippa I) is found in Josephus Ant. 19.34352. Here also the king dies (of stomach pains), after being acclaimed as a god. The occasion for his visit to Caesarea was the games, which were celebrated there every five years as a salute to Caesar (nothing is said about a conflict with the Phoenicians). In Josephus as well as in Luke the Jewish origin of the legend is clear. The Lukan version is more naive and appears to be an abridged rendering of a more detailed (written) version. In the abridgment, details such as the position of Blastus, the course of the legal process, the significance of the robes (Josephus Ant. 19.344!), and the motivation for the acclamation have become obscured. For an evaluation of the style here, Josephus Bell. 7.45153 is informative (Hellenistic psychologizing of the motif), and also Philo Flacc. 18891 (elevated style). 20* Phoenicias dependence upon Palestine for food is also expressed elsewhere (cf. 1

Kgs 5:23*; Ezek 27:17*). 21* In regard to the rulers robes on an official occasion, compare Suetonius Nero 25; Josephus Ant. 19.344, clad in a garment woven completely of silver ( ). () , to sit upon (the) judgment seat or tribunal (RSV, throne), is a fixed expression (cf. John 19:13*).1 22* , shouted, is in accord with courtly style.2 Stephen Lsch compares the veneration of the divine voice of Nero to the glorification of the voice here;3 for example, Dio Cassius 62.20.5, where the crowd pays homage to Nero as he returns from Greece: Hail to Nero, our Hercules! Hail to Nero, our Apollo! Augustus! Augustus! O, Divine Voice! ( , , , ); compare Tacitus Ann. 14.15; 16.22; etc.). However, the analogy is only apparent because in our case we do not have the veneration of the voice, but of the person (who is recognized as divine by his voice).4 23* To be eaten by worms (or by lice) is the typical death for one who despises God,5 Criticism of the cult of the ruler was often disguised as criticism of the tyrant and was a prominent motif in the portrayals of Alexander the Great (his hubris, that is, his selfdeification). 25* Bultmann assigns this verse to the Antiochene source.6 The manuscripts vary between , to, and (or ), from, , Jerusalem. is possible only if it is connected with the following participial clause. should probably be read since this fits with the details (, bringing with them, etc.).7

The First Missionary Journey [13-14]

Saul (Paul) and Barnabas in Cyprus Acts 13:112*

13
1 Now in the church at Antioch there were prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a foster brother of Herod the tetrarch, and Saul. 2/ While they were worshiping the Lord and fasting, the Holy Spirit said, Set apart for me Barnabas and Saul for the work to which I have called them. 3/ Then after fasting and praying they laid their hands on them and sent them off. So, being sent out by the Holy Spirit, they went down to Seleucia; and from there they sailed to Cyprus. 5/ When they arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews. And they had John to assist them. 6/ When they had gone through the whole island as far as Paphos, they came upon a certain magician, a Jewish false prophet, named Bar-Jesus. 7/ He was with the proconsul, Sergius Paulus, a man of intelligence, who summoned Barnabas and Saul and sought to hear the word of God. 8/ But Elymas the magician (for that is the meaning of his name) withstood them, seeking to turn away the proconsul from the faith. 9/ But Saul, who is also called Paul, filled with the Holy Spirit, looked intently at him 10/ and said, You son of the devil, you enemy of all righteousness, full of all deceit and villainy, will you not stop making crooked the straight paths of the Lord? 11/ And now, behold, the hand of the Lord is upon you, and you shall be blind and unable to see the sun for a time. Immediately mist and darkness fell upon him and he went about seeking people to lead him by the hand. 12/ Then the proconsul believed, when he saw what had occurred, for he was astonished at the teaching of the Lord.

Luke understands this as a model journey, furnishing the pattern for subsequent missionary activity.1 It sets forth the problem, which is then solved in chapter 15. In actual fact it replaces the thirteen years of missionary work mentioned in Gal 1:21* and 2:1*. Luke has created the conception of journey. The course of the first journey as a whole is determined by the reference to Antioch as the starting point and the goal. This city appears as the historical center for the expansion of Christianity into Gentile territory. It is subordinate to the dogmatic center (Jerusalem), and in this way the unity of the church, made up of Jews and Gentiles, is portrayed. In this section a gradual shift in emphasis begins. Up to this point Barnabas, as the mediator between Jerusalem and Paul, ranked ahead of Paul. But now Paul gradually takes precedence over him, not in relationship to Jerusalem, but in relationship to the mission congregations.2 Dibelius assumes that underlying the material from this point on is an itinerary, which Luke has filled out with concrete reports about individual stations along the way.3 Bultmanns view is similar.4 From chapter 13 he believes the following should be assigned to the itinerary: vss 34*, 1314*, 4344*, 4849*, (52*?). With this hypothesis, however, the unevenness of the itinerary remains unexplained. 13* The Sending of Barnabas and Saul These verses form the prelude. The list of prophets and teachers probably comes from an (Antiochene) source. The picture deviates from that of 11:1921*, 2730*, in that the prophets and teachers appear as settled in Antioch in chapter 13. 1* For the participial construction, , compare 5:17* and 28:17*.5 As in Pauls writings, prophets and teachers are connected with specific congregations.6 Except for Barnabas and Saul, the persons mentioned here are not otherwise known. Later, Lucius was occasionally identified with Luke.7 Herod the tetrarch is Antipas (in distinction from the king, 12:1*).8

 23* Fasting is preparation for the reception of a revelation (10:30*; Herm. Vis. 2.2.1; 3.1.2; 3.10.6; prayer and fasting, cf. 14:23*). On this setting apart of individuals by prophets through the Spirit, compare 20:28* and 1 Tim 4:14*. The laying on of hands here is blessing, not ordination;9 it is not the transfer of the power of an office. There is no difference in rank between those blessed and the others;10 the concept of office is not developed in Luke as it is in the Pastoral Epistles. Bultmann assigns vs 3* to the itinerary. According to Dibelius the itinerary begins in vs 4*. 412* The Mission on Cyprus (Sergius Paulus, Bar-Jesus) 45* Luke could have constructed these data himself. Both style ( , so, with the participle) and content (initiative by the Spirit, the terminology used for preaching, and the first example of the schema of the connection with the synagogue, cf. vs 46*) are Lukan. Cyprus had been a senatorial province since 22 C.E.11 Salamis was the main harbor on the island, the nearest port to Syria. With regard to Jews on Cyprus, see Philo Leg. Gai. 282 and Josephus Ant. 13.28487. Marks position as , assistant, cannot be defined with precision.12 He is mentioned only after the references to the Holy Spirit, and he soon withdraws from the work.13 6* This travel note is redactional, created as the introduction to the following episode. This proves to be an independent traditionit takes into account neither a previous mission on Cyprus (11:19*) nor the presence of Barnabas. Paphos lies in the southwest part of the island.14 Perhaps Luke had the story before him in two variant forms, one about a Jew named Bar-Jesus, and another about a magician named Elymas.15 The connection with the proconsul (vs 7*) would seem to be an addition. For , false prophet, compare Josephus Ant. 8.23637. 7* The governor of Cyprus was a propraetor with the title proconsul (). Testimony from inscriptions (especially IGR 3 no. 930) concerning Sergius Paulus is uncertain.16 8* The magicians new name is surprising. The word Elymas is obscure. Luke apparently understands it (in Diodorus Sic. 20.17.1; 20.18.3, a Libyan name) as an appellative, magician;17 or does he equate Bar-Jesus and Elymas?18 Some have proposed Semitic derivations: from the Aramaic = strong, or the Arabic alim, which is close to , magician (lim, learned; lim, omniscient, used only of Allah), or from the Aramaic , expert in the interpretation of dreams.19 In an inscription is found as a name (in Tyre).20 Codex D has the form [], Hetoimos, by which many are reminded of the Jew , Atomos, who posed as a magician (Josephus Ant. 20.142). Jews enjoyed a certain fame as magicians (cf. 19:13*).21 At an early point , magician, had a derogatory connotation in Greek;22 Philostratus (Vita Apoll. 1.2) rejects this designation for Apollonius of Tyana. Again, we recognize the Lukan criticism of magic. Its style is not that of the philosophical criticism of miracles.23 Luke does not say that magic is a fraud (in the manner of Lucian, in his Philops.), but that it is destroyed by the power of Jesus (cf. Ignatius Eph. 19.3). 9* Here we have the well-known permanent transition from Saul to Paul. This does not originate in a source (the itinerary, as Dibelius suggested).24 Rather, Luke uses the opportunity provided by the name of Pauls first convert (Sergius Paulus) to introduce Paul into the mission under his generally known name. The connection with Sergius Paulus is therefore purely literary, not historical. Luke also knows that Paul did not just assume

this name, but it was his from the beginning (this is evident from the expression = alias). We do not know whether Paulus was a praenomen or cognomen. In the eastern part of the Roman Empire the giving of names follows no recognizable rules (other than the widespread practice of giving an additional name, called a signum, which in this case was Saul).25 10* This declaration is biblical language (cf. Sir 1:30*; Gen 32:11*; Prov 10:9*; Hos 14:10*). 11* For , for a time, compare Luke 4:13*. Note the stylistic features of the miraculous punishment here: the effective curse word,26 the effect, the demonstration, and the reaction of the spectators; of course not all of these elements are present in full. The time limitation for the punishment is a stylistically secondary feature. , mist, does not have a technical medical sense; compare rather Homer Il. 20.321 and Josephus Ant. 9.5657.
Antioch in Pisidia (including Pauls Speech, vss 1641)* Acts 13:1352*

13
13 Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia, And John left them and returned to Jerusalem; 14/ but they passed on from Perga and came to Antioch of Pisidia. And on the sabbath day they went into the synagogue and sat down. 15/ After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, Brethren, if you have any word of exhortation for the people, say it. 16/ So Paul stood up, and motioning with has hand said: Men of Israel, and you that fear God, listen. 17/ The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it. 18/ And for about forty years he bore with them in the wilderness. 19/ And when he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance, for about four hundred and fifty years. 20/ And after that he gave them judges until Samuel the prophet. 21/ Then they asked for a king; and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22/ And when he had removed him, he raised up David to be their king; of whom he testified and said, I have found In David the son of Jesse a man after my heart, who will do all my will. 23/ Of this mans posterity God has brought to Israel a Savior, Jesus, as he promised. 24/ Before his coming John had preached a baptism of repentance to all the people of Israel. 25/ And as John was finishing his course, he said, What do you suppose that I am? I am not he. No, but after me one is coming, the sandals of whose feet I am not worthy to untie. 26 Brethren, sons of the family of Abraham, and those among you that fear God, to us has been sent the message of this salvation. 27/ For those who live in Jerusalem and their rulers, because they did not recognize him nor understand the utterances of the prophets which are read every sabbath, fulfilled these by condemning him. 28/ Though [or; because] they could charge him with nothing deserving death, yet they asked Pilate to have him killed. 29/ And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a tomb. 30/ But God raised him from the dead; 31/ and for many days he appeared to those who cams up with him from Galilee to Jerusalem, who are now his witnesses to the people. 32/ And we bring you the good news that what God promised to the fathers, 33/ this

42

44

48

he has fulfilled to us their children by raising Jesus; as also it is written in the second psalm, Thou art my Son, today I have begotten thee. 34/ And as far the fact that he raised him from the dead, no more to return to corruption, he spoke in this way, I will give you the holy and sure blessings of David, 35/ Therefore he says also in another psalm, Thou wilt not let thy Holy One see corruption. 36/ For David, after he had served the counsel of God in his own generation, fell asleep, and was laid with his fathers, and saw corruption; 37/ but he whom God raised up saw no corruption. 38/ Let it be known to you therefore, brethren, that through this man forgiveness of sins is proclaimed to you, 39/ and by him every one that believes its freed from everything from which you could not be freed by the law of Moses. 40/ Beware, therefore, lest there come upon you what is said in the prophets: 41/ Behold, you scoffers, and wonder, and perish; for I do a deed in your days, a deed you will never believe, if one declares it to you. As they went out, the people begged that these things might be told them the next sabbath. 43/ And when the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God. The next sabbath almost the whole city gathered together to hear the word of God. 45/ But when the Jews saw the multitudes, they were filled with jealousy, and contradicted what was spoken by Paul, and reviled him. 46/ And Paul and Barnabas spoke out boldly, saying, It was necessary that the word of God should be spoken first to you. Since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 47/ For so the Lord has commanded us, saying, I have set you to be a light for the Gentiles that you may bring salvation to the uttermost parts of the earth. And when the Gentiles heard this, they were glad and glorified the word of God; and as many as were ordained to eternal life believed. 49/ And the word of the Lord spread throughout all the region. 50/ But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their district. 51/ But they shook off the dust from their feet against them, and went to Iconium. 52/ And the disciples were filled with joy and with the Holy Spirit. 13* These details, which Dibelius and Bultmann ascribe to an itinerary,1 could have been

inferred (e.g., with the help of a map). Travel experiences are absent in Acts until the last journey (and what an opportunity for recounting experiences this first stretch must have offered!). According to Stadiasmus 219,2 Perga could be reached by ship on the Cestrus River; in reality, however, it was situated eight kilometers away from the river.3 The expression (), (Paul) and his company, can be used even if only one, or even if no companion is present (Xenophon Eph. 2.2.12).4 Here the expression indicates that by this time Paul is the leader. The note about John Mark is illumined by 15:38*.

 14* Information about roads and travel in this region is given in Strabo 12.57071; the area was not yet open to Roman civilization. The distance from Perga to Antioch is about 160 kilometers (by air).
Excursus: Antioch

Antioch is called () , on the Pisidian border, by Strabo (12.569, 577).5 It lies in Pisidian Phrygia; the adjectival use of , Pisidia, is unusual. The city was officially called Colonia Caesarea (Pliny Nat. hist. 5.94),6 and was one of the Roman colonies which offered protection against the high-landers. It was also the administrative center for the southern part of the province of Galatia.7 The Roman character of the city is not recognizable in Acts (in contrast to 16:12*). Evidence for the presence of the Jewish community is provided by an inscription in Apollonia.8

Contact with the synagogue is indicated in schematic fashion.9 The , leader of the synagogue, was in charge of the service. Luke thinks in terms of a council (cf. Mark 5:22*). The title also occurs as an honorary title. 16* It was the custom for the Jewish preacher to sit (cf. Luke 4:20*);10 however, compare Philo Spec. leg. 2.62: while one of special experience rises and sets forth what is the best and sure to be profitable ( ). According to Luke, Paul opens his speech with the appropriate rhetorical gesture. The content of the speech is a fundamental encounter between church and synagogue, based upon salvation history. It is of mixed type, falling somewhere between the speeches of Peter and that of Stephen. The survey of salvation history replaces the usual introductory scriptural quotation. It establishes the continuity between Israel and the church. The story is traced as far as David, the ancestor of Jesus. The time of the patriarchs and of Moses is passed over (because Stephens speech dealt with these in such detail?11 However, beginning with the exodus from Egypt does have a precedent in the OT).12 Then follows a detailed presentation of the kerygma, proof from Scripture, and the announcement of forgiveness, concluded by a warning.13 For you that fear God, compare 10:2*.14 17* The style here is biblical (Isa 1:2*; Exod 6:6*; Deut 5:15*). 18* Compare Exod 16:35* and Num 14:34*. In Deut 1:31*, LXX (B*), , to bear with, is found, along with the probably original , care for, as the translation for , bear (cf. 2 Macc 7:27*). 19* Compare Deut 7:1* and Josh 14:12*. 20* The calculation of the time involved is not clear, and the text is uncertain. P74, B, , A, C, sa, bo, and syh all count 450 years as the time between the settlement and the period of the Judges, which is impossible. The problem cannot be solved by appeal to the 400-year stay in Egypt mentioned in Acts 7:6*. The difficulty may rather be with a clumsy expression. What is probably meant is, He gave them the land for 450 years, and after the conquest, he gave them judges. The Western and Koine text types have (secondarily) made corrections. The date agrees with the data given in the Hebrew text of Judges (along with 1 Sam 4:18*). The reference in Acts, however, likely did not go back directly to the Hebrew text. The number was probably kept alive in the tradition. Josephus also gives dates which deviate from the Bible (1 Kgs 6:1*, where the MT and the LXX differ), and which are not consistent within his own writings (cf. Ant. 8.61 and 10.14748, with 11.11213 and 20.230.

 21* The time given for the reign of Saul is the same as in Josephus Ant. 6.378 (10.143 differs, giving twenty years. Is the text corrupt?). The quotation combines several passages (cf. Ps 89[88]:21*; 1 Sam 13:14*; Isa 44:28*). The similarity with 1 Clem. 18.1 leads one to ask whether now and again the author uses a collection of testimonies. 22* On the subject of , he raised up, see 1 Sam 16:1213*. With David, the goal of the proof from Scripture has been reached. 23* For the emphatic , of this mans, compare 7:3538*. On the subject of Gods promise to David, see 2:30*. 24* This verse is Lukan in language and contenthe avoids mentioning the baptism of Jesus, as in 1:2122*. For the portrayal of John here, compare Luke 3:1520*. For , before, compare Mal 3:1*; for , baptism of repentance, compare Acts 19:4*. 25* On , (John) was finishing his course, compare 20:24*.15 Is , what, or , whom, here a relative pronoun16 or an interrogative (cf. John 1:1922*)? Luke concluded that John said this at the end of his career, because he found the Baptists messianic prophecy at the conclusion of the account about him. As the composition of Lukes Gospel makes clear,17 in the careers of John and Jesus two epochs of salvation history adjoin.18 26* The word of salvation here refers to the kerygma described elsewhere in Acts. , to us, provides an interesting contrast to , to you, in 2:39* and , to you, in 3:2526*. 27* Here, as in other kerygmatic passages, there is some inconsistency reflected in the structure. The idea that the Jerusalemites and their rulers did not recognize Jesus and thus fulfilled the Scriptures (vs 29*) is not expressed clearly, because in the middle of the sentence their guilt must be stressed. The Western text paraphrases and understands the , ignorance (RSV, they did not recognize him), as an excuse.19 , for, is not emphasizing the opposition between Jews from Jerusalem and other Jews, but is only a transitional particle, indicating the reason why salvation can now be proclaimed. Consideration is of course given to the fact that those present were neither eyewitnesses nor participants. , ignorance (RSV, they did not recognize him), is understood as guilt (other than in 3:17*). This corresponds to the thrust of the following sentences. 28* Compare 3:1314*. The most natural rendering of the participle would be though they found no guilt (RSV, though they could charge him with nothing), but we might ask whether Luke did not intend something more pointed: because (or when) they found no guilt.20 29* The wording has led to the assumption of a special tradition, according to which the Jews buried Jesus.21 But the form here is kerygmatic, not narrative. This is simply a concise summary of the events. The burial is also mentioned in a formula in 1 Cor 15:38*. The reference to burial is intended not as an allusion to traditions about the empty tomb, but to establish the reality of Jesus death (cf. 2:29*). 3031* As in 10:4043*, the section dealing with Easter is expanded; note the use of relative clauses (who appeared to those )! , he appeared, is a thematic word (cf. 1 Cor 15:5*). , for many days, is a reference back to 1:3*, varying the expression. Because in Lukes view Paul was not an eyewitness to the resurrection, the circle of witnesses must be limited ., to those who came up, etc.

This corresponds to the plan of Lukes Gospel, with the journey to Jerusalem as the middle section (cf. also 1:11* and 2:7*). These witnesses included more than just the Twelve.22 32* This verse establishes the connection between the witnesses and those who bring the good news. 33* The text is corrupt: , to our children (p74 B A C D) is impossible; , to us, has virtually no textual support (MS 142); , to us, their (children) (the Koine tradition, E [sy]), and , their (children) (MS 1175 gig sa), are conjectures (cf. 2:39*; 3:2526*). could be understood to mean God sent Jesus (as God raised up prophets for Israel, cf. 3:22*, 26*)23 or God raised him up, meaning his resurrection.24 The context demands the latter.25 The reference to Ps 2:7* does not mean, in Lukes understanding, that Jesus became Son only with the resurrection (cf. Luke 3:22*).26 D, gig, and Origen have , first, based on a differing enumeration of the Psalms.27 3435* Isa 55:3* is cited in such a fragmentary manner that the quotation is unintelligible by itself. Had Luke found it already combined with the quotation from Ps 16:10* which follows? On this latter passage, compare Acts 2:27* where the promise to David is seen as fulfilled in the resurrection of Christ.28 There is a correspondence in the two quotations: , I will givethou wiltlet, , the blessingsthy Holy One. , sure, is understood as imperishablethus the word cannot refer to David, as the next verse indicates (cf. 2:2934*). 36* J. W. Doeve suggests dependence upon the Hebrew text here.29 There are reminiscences of 1 Kgs 2:10* and Judg 2:10*.30 The analysis of the sentence is unclear: (1) He fell asleep according to Gods will, after he had served his generation; (2) He fell asleep, after he had served his generation according to Gods will; or (3) He fell asleep in his generation (that is, as a prophet).31 In any case, the meaning of the quotation is made clear: David was mortal. This leads to the inference drawn about Jesus in vss 37* and 38 39*. 3839* Here the concomitants of salvation are detailed with some effort to express them in a Pauline manner. The controlling concept , forgiveness of sins, is, however, non-Pauline (cf. rather the speeches of Peter). By means of the forgiveness of sins, the understanding of justification is modified. What Luke understands as the insufficiency of the Law (Rom 8:3*) is indicated in chapter 15, namely, that it was just too great a burden. It had no active role as it did for Paul (Rom 7:725*). , faith, is used as it was generally understood in the church. It is not legitimate to infer from the expression ., from everything, etc., that one could gain partial, but not complete, justification through the Law. 4041* In the familiar style the promise is followed by the concluding admonition, citing Hab 1:5* LXX. 1QpHab 2:110, like the LXX, presupposes the reading , traitors, scoffers, instead of , among the nations,32 and interprets: [This statement refers to the] traitors who are with the man of lies; for [they have] not [obeyed the words] of the teacher of righteousness from the mouth of Godand to the trai[tors who have betrayed the] new [covenant]. 4243* These verses appear to be doublets. But this impression stems from the fact that Luke first sets forth a more general statement, then follows it with a specific one. The Koine text introduces the transition to the Gentile mission here, but this does not make

sense, and later results in a contradiction. is commonly used with the meaning of , next (D; cf. 23:24* v.l.). Is , converts to Judaism, a gloss, or is this a careless expression? 4445* For the exchange of , next (B C* D), and the grammatically correct, but here secondary, (A E*), compare Luke 13:33*; Acts 20:15*; 21:26*.33 How this crowd could find room is beside the point. The conduct of the Jews is poorly motivated, or has been recorded at the wrong place in the narrative. D has made improvements, including the alteration of almost the whole city gathered together to hear the word of God. But when the Jews saw the multitudes. to gathered together to hear Paul. And when he had delivered a long discourse about the Lord and the Jews saw the multitudes ( ). On , to revile, compare 26:11*. 46* Here a basic principle within salvation history is formulated and from this perspective subsequent scenes are formed (14:1*; 16:13*; 17:1*, 10*, 17*; 18:4*, 19*; 19:8*); compare the repetition in 18:6* and 28:28*. Thus to the end of the book the decision remains one which belongs to Israel.34 47* In Luke 2:32*, Isa 49:6* is applied to Jesus, but here (with a slight abridgment of the LXX) it is applied to the missionaries. For the light symbolism, compare 2 Cor 4:36*. The use of enlightenment for conversion is attested in the terminology of Jewish mission literature.35 4849* In spite of the expression , as many as were ordained, the notion of election in Luke is not worked out in the sense of a predestination of the individual. Ordained to eternal life is a Jewish expression (cf. CD 3.20).36 50* The picture here is meant to be typical. On the place of women in Judaism, see Josephus Bell. 2.560. The use of , the Jews, is pregnant: after they have rejected the gospel, they are Jews in a qualified sense (cf. 14:12*). For , leading men, compare 25:2* and 28:17*.37 51* Compare Luke 9:4* and 10:11*. In Lukes Gospel the shaking off of dust is a final sentence, while in Acts the gesture is weakened to a symbolic act.38 Iconium, the modern Konya, about 140 kilometers from Antioch, was reckoned partly with Phrygia (Pliny Nat. hist. 5.245), and partly with Lycaonia (Strabo 12.568; Pliny Nat. hist. 5.95), but politically it belonged to the province of Galatia. The city was important as a crossroads for traffic.39 It was also a Roman colony (Claudiconium)but since what time? Since Claudius?40 NeoPhrygian inscriptions have been found.41 The Via Sebaste went either from Antioch to Lystra42 or from Antioch to Iconium.43
Iconium Acts 14:17*

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1 Now at Iconium they entered together [or: also] into the Jewish synagogue, and so spoke that a great company believed, both of Jews and of Greeks. 2/ But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brethren. 3/ So they remained for a long time, speaking boldly for the Lord, who bore witness to the word of his grace, granting signs and wonders to be done by their hands. 4/ But the people of the city were divided; some sided with the Jews, and some with the apostles. 5/ When an attempt was made by both Gentiles and

Jews, with their rulers, to molest them and to stone them, 6/ they learned of it and fled to Lystra and Derbe, cities of Lycaonia, and to the surrounding country; 7/ and there they preached the gospel. 1* The schema recurs in a colorless account. Luke had no concrete information, only

general reports about the founding of the congregations and persecutions. means together [RSV] or likewise, also (cf. , as was his custom, 17:2*). 2* This verse is a Lukan synopsis whose purpose is to move at once to the pattern he wishes to present. This gives rise to an awkwardness in the narrative. Hence the Western recension revised the whole passage, though the result does not make sense. For , to be disobedient, that is, to the faith, compare 6:7*. 3* The , to, after , to bear witness, has very poor textual support and is not Lukan. For ., granting, etc., compare 5:1216*. The activity of the two missionaries, Paul and Barnabas, is described in language used of the apostles. In fact, in the next verse and in vs 14* (only in these two places) Paul and Barnabas are actually called apostles! 4* The usage of the term apostle here has apparently been taken over from a source. Since vs 4* is Lukan (, divided, is used to form a typical scene; concrete material is absent), the author has probably been influenced here by vs 14*,1 which comes from a source. Others assume that , apostle, is used here in a general, nontitular sense.2 But this would be unique in Luke.3 5* The word (RSV, attempt) does not refer to an attack, but to a plot. , to stone, anticipates vs 19*. 6* Iconium is no longer considered as part of Lycaonia.4 This region belonged politically to the province of Galatia.5 Dibelius assigned this verse (with vs 7*) to the itinerary. He found a discrepancy, however, as Derbe is mentioned here with a story from Lystra following, but the apostles arrive in Derbe only in vs 20*. Thus vss 820a* could have been inserted secondarily.6 But again, we have here a redactional anticipation.7 Whether Lystra (about forty kilometers south of Iconium), modern Hatunsaray, lay on the Via Sebaste continues to be debated. Under Augustus the city became a colony (Colonia Julia Felix Gemina Lustra);8 again, Luke does not take note of this.9
Lystra Acts 14:820a*

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8 Now at Lystra there was a man sitting, who could not use his feet; he was a cripple from birth, who had never walked. 9/ He listened to Paul speaking; and Paul, looking intently at him and seeing that he had faith to be made well, 10/ said in a loud voice, Stand upright on your feet. And he sprang up and walked. 11/ And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, The gods have come down to us in the likeness of men! 12/ Barnabas they called Zeus, and Paul, because he was the chief speaker, they called Hermes. 13/ And the priest of Zeus, whose temple was in front of the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the people. 14/ But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out among the multitude, crying, 15/ Men, why are you doing this? We also are men, of like nature with you, and bring you good news, that you should turn from these vain things to a

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living God who made the heaven and the earth and the sea and all that is in them. 16/ In past generations he allowed all the nations to walk in their own ways; 17/ yet he did not leave himself without witness, for he did good and gave you from heaven rains and fruitful seasons, satisfying your hearts with food and gladness. 18/ With these words they scarcely restrained the people from offering sacrifice to them. But Jews came there from Antioch and Iconium; and having persuaded the people, they stoned Paul and dragged him out of the city, supposing that he was dead. 20a/ But when the disciples gathered about him, he rose up and entered the city; 818* Episode in Lystra

Dibelius classified this as an isolated story.1 There is no trace of the Lukan schema in which contract is first made with the Jews.2 For the healing of a lame man, compare 3:1 10*. The similarity of these two incidents results from the typical style of miracle stories. Luke transforms the story into literature by inserting a speech and in general fashioning the material into an episode with its own denouement. In this way the miracle acquires a didactic sense and is drawn into the whole course of the mission, without losing its individuality.3 8* In accord with the style of the miracle story the exposition offers details about the duration and severity of the illness (cf. 3:2*). The repetition of the details seems affected. Is the unusual word order for reasons of euphony (, could not use, before , in Lystra)? 9* In view of vs 11* one might ask how the man could understand Paul. The problem probably never entered the narrators mind. He assumes that in the cities people understand Greek (he does not deal with the knowledge of Latin in this Roman colony). Note the Hellenistic coloring which is given by the names of the gods. Faith is a presupposition for the healing, as in 3:6* (cf. Mark 5:34*; Luke 8:48*). 10* The effective word (stand upright on your feet) is another standard feature, modeled on Ezek 2:1*. Manuscripts C, D, and E insert a calling upon the name of Jesus, and thereby ruin the progress of the story (because of the following misunderstanding). The result of the healing and demonstration is only hinted at. 11* The effect on the observers is extensively developed. This is no longer the recitation of a naive legend, but the development of a literary motif.4 The remark about the use of the native language is necessary. Paul and Barnabas are not to grasp what is going on at first (but later they must be able to make themselves understoodin Greek). The use of the native language by Galatians is still attested by Jerome.5 12* The superior ranking of Barnabas is only apparent. As Zeus, Barnabas has no actual role to play but is merely an extra. It need not be asked whether Paul and Barnabas were seen as Zeus and Hermes, the Greek gods, or whether we have here a Greek interpretation of the native gods in this place. For the author (from his classical perspective) they are recognized simply as Zeus and Hermes. In fact, the two gods appear together on an inscription from this region.6 Compare ., the chief speaker, with Iamblichus Myst. 1.1, where Hermes is called , the god who is the leader in speaking (cf. Aelius Aristides 46.398 [Dindorf ed.]). It is true that usually Hermes is so called only as messenger, not as one who speaks in the presence of Zeus. There is a story about Philemon and Baucis which took place in Phrygia, in which these two gods appear in human form (Ovid Metam. 8.611725).7

 13* , in front of the city, is used almost adjectivally.8 The temple of Zeus in Lystra has not been found.9 It is not clear whether the , gates, are those of the city or those of the temple. S. Eitrem refers to the rite of , departure, which took place outside the city.10 The legend does not need to concern itself with such matters as the amount of time necessary for the scene to be played out. 1415* Refusing veneration as gods (cf. 10:26*) is also a motif in profane literature; for example, Ps.-Callisth. 2.22.12 (Alexander), I decline the honors equal to God, for I was born a mortal man ( ).11 For the scene which is described here, compare Dio Cass. 48 and 37.7; Dio Chrys.Or. 35.9: If someone is reputed to be a philosopher, and he is not yet ready for that vocation, he should tear off his garments and leap forth naked upon the public highways, proving to all the world that he is no better than any other man ( , ).12 The speech is a preparation for the Areopagus speech and a concise summary of preaching directed to Gentiles as presented by Luke. For , of like nature, compare Wis 7:3* and Jas 4:17*.13 The title apostle (see vs 4*) probably comes from the source. Lucien Cerfaux and Gnter Klein favor the Western reading, in which the title the apostles is absent.14 We find here a good number of key words from Jewish mission literature, which Christians have appropriated: , vain things;15 , to turn; , living God.16 The existence of one God is not demonstrated by means of philosophical argumentation, but is proclaimed in biblical phraseology. This is the presupposition for the reference to Gods self-attestation in nature (vs 17*). 16* On Gods forbearance (since Gentiles are excused at least in part because of their , ignorance), see 17:30*. Paul says something quite different in Rom 1:2032*. 17* Compare 17:2431* (also Justin Apol. 2.5.2; cf. 1.13.2).17 On gladness, compare Xenophon Mem. 4.3.56: Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment ( , , , , ). Dio Chrys.Or. 30.2844 serves as a commentary. 1920a* This appears to be an insertion as the transition is abrupt. Did the author supplement the narrative with an account from another source? 2 Tim 3:1011* indicates that reports about experiences of Paul circulated in this region (cf. the reference to stoning in 2 Cor 11:25*). For Luke this segment says something about the conduct of the Jews and is the fulfillment of 9:16*. C and Western witnesses offer various forms of infelicitous paraphrases.
Derbe and Return Acts 14:20b28*

14
20b and on the next day he went on with Barnabas to Derbe. 21/ When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22/ strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the

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kingdom of God. 23/ And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they believed. Then they passed through Pisidia, and came to Pamphylia. 25/ And when they had spoken the word in Perga, they went down to Attalia; 26/ and from there they sailed to Antioch, where they had been commended to the grace of God for the work which they had fulfilled. 27/ And when they arrived, they gathered the church together and declared all that God had done with them, and how he had opened a door of faith to the Gentiles. 28/ And they remained no little time with the disciples. 20b21* Details about the journey and the reference to Derbe are again given only in

bare outline. The location of Derbe, disputed for a long time, may now be identified in light of an inscription as Kerti Hyk, twenty-two kilometers north-northeast of KaramanLaranda.1 , when they had preached the gospel, refers back to vs 7*. The recent persecutions in Iconium and Antioch do not appear to be taken into consideration, which seems most peculiar in view of vs 19*. The simplest explanation would undoubtedly be that Luke was using a list of stopping places. In fact, however, vs 21* is already aimed toward vss 22* and 23*, which are certainly redactional, and which Luke has shaped precisely in view of the earlier persecutions. 22* , the faith, means Christianity. Out of these events is extracted a general rule of life. Its formulation fits with Lukan metaphysics in that the focus is not on the coming of the kingdom of God, but on the earthly path to it and the entry into it at death. The Greek motif of , education (through sufferingper aspera ad astra, through adversity to the starscf. Sophocles Phil. 141822 regarding Heracles), is absent. 23* This verse gives one of the few hints which Acts provides about congregational organization. The un-Pauline2 form of polity, in which elders are the principal officeholders, is assumed to be the general form of organization (as in the Pastorals, see Tit 1:5*; cf. further 20:1738*).3 , to appoint, here means installation (not election by a congregational laying on of hands).4 2425* Attalia is the port city near Perga. Here also the hypothesis of an itinerary is superfluous. The details about route and place seem to be as redactional as the remark about the sermon in Perga. 2627* These verses form a redactional conclusion, connecting up with 13:13*. Thereby the connection is made to the report that Paul traveled from Antioch to the council. For with , all that God had done with them, where a dative might be expected, compare the LXX and the papyri. Preparation for the generalization to the Gentiles has been made by 10:45* and 11:1*.5 28* This verse creates one of the Lukan pauses.
The Apostolic Council Acts 15:129*

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1 But some men came down from Judea and were teaching the brethren, Unless you are circumcised according to the custom of Moses, you cannot be saved. 2/ And when Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. 3/ So, being sent on their way by the church, they passed through both Phoenicia and Samaria, reporting the conversion

of the Gentiles, and they gave great joy to all the brethren. 4/ When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. 5/ But some believers who belonged to the party of the Pharisees rose up, and said, It is necessary to circumcise them, and to charge them to keep the law of Moses. 6 The apostles and the elders were gathered together to consider the matter. 7/ And after there had been much debate, Peter rose and said to them, Brethren, you know that in the early days God made choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. 8/ And God who knows the heart bore witness to them, giving them the Holy Spirit just as he did to us; 9/ and he made no distinction between us and them, but cleansed their hearts by faith. 10/ Now therefore why do you make trial of God by putting a yoke upon the neck of the disciples which neither our fathers nor we have been able to bear? 11/ But we believe that we shall be saved through the grace of the Lord Jesus, just as they will. 12 And all the assembly kept silence; and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13/ After they finished speaking, James replied, Brethren, listen to me. 14/ Simeon has related how God first visited the Gentiles, to take out of them a people for his name. 15/ And with this the words of the prophets agree, as it is written, 16/ After this I will return, and I will rebuild the dwelling of David, which has fallen; I will rebuild its ruins, and I will set it up, 17/ that the rest of men may seek the Lord, and all the Gentiles who are called by my name, 18/ says the Lord, who has made these things known from of old. 19/ Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20/ but should write to them to abstain from the pollutions of idols and from unchastity and from what is strangled and from blood. 21/ For from early generations Moses has had in every city those who preach him, for he is read every sabbath in the synagogues. 22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brethren, 23/ with the following letter: The brethren, both the apostles and the elders, to the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting. 24/ Since we have heard that some persons from us have troubled you with words, unsettling your minds, although we gave them no instructions, 25/ it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26/ men who have risked their lives for the sake of our Lord Jesus Christ. 27/ We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28/ For it has seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: 29/ that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity. If you keep yourselves from these, you will do well [or: it will be well with you]. Farewell.

It is not by chance that the Apostolic Council occupies the middle of the book. It is the great turning point, the transition from the primitive church to the contemporary church. From this point on the apostles disappear, even in Jerusalem itself (cf. 21:1526*, etc.). In Jerusalem continuity is represented by James, in the Gentile Christian church by Paul. 15* Here the problem is set forth. It does not have to do with the admission of the Gentiles as such, but with the conditions for their entrance. According to the Lukan concept of the church, the criteria must be established only by the earliest congregation. 1* This verse is reminiscent of Gal 2:12*; however, the conflict described there takes place after the conference (we find an echo of that conflict in Acts 15:39*). Luke avoids saying that these Jewish Christians come from Jerusalem. Instead he uses the general term Judea to indicate that they were not agitating under orders from the Jerusalem church (cf. vs 24*). Their demand is described more exactly in vs 5*, but already here in vs 1* D, syhmg, and sa add and walk ( ) in the way of Moses. 2* The , dissension, was not a split within the congregation at Antioch, but is rather a result of the visit of the Judeans. Paul and Barnabas are the spokesmen for the congregation and they go to Jerusalem as delegates (contrast Gal 2:1*!). In accord with Lukes ecclesiology they do not take an active part in the discussion or in issuing the decree, they merely represent one of the groups whose position is under consideration. Luke certainly does not intend to degrade them. They find themselves in a role similar to that of Peter in 11:118*. Titus (Gal 2:1*, 3*) is not mentioned, as is the case throughout Acts. Johns name (Gal 2:9*) also does not appear. For the elders in Jerusalem, compare 11:30*. The Western text makes the subject of , appointed, the Judeans, not the Antiochenes. It replaces the arrangements made by the Antiochene church with a request from the Judeans to go to Jerusalem. The Western text fails to observe the need in this case to alter vs 3* in accord with this change. These readings are not motivated by an antiPauline tendency. The intention is rather a positive one, that is, to emphasize the unity and authority of the church.1 Pierre Benoit explains vss 12* as redactional.2 The author of these verses, Benoit argues, says Paul and Barnabas, which is the order that appears in the Pauline tradition (13:4350*; 15:35*), while additional traditional material the author uses reversed the order of the two names (cf. 12:25*). Acts 15:333* would then connect with 11:30*. The account in chapters 13 and 14 should thus be understood as an independent piece of tradition in Benoits view. The episode reported in 11:2730* would then originally have introduced the journey described in 15:333*. Thus, for Benoit, the differences between Galatians and Acts would disappear.3 3* This verse sets the mood for the scene that followsa scene set among Jewish Christians (cf. , of the Gentiles, and 11:19*). 45* These verses harken back to 14:27* and are thus clearly from Luke. It is somewhat strange that the problem about Gentiles is not mentioned as part of the report of the delegation, but that the dispute now arises anew within the Jerusalem church. This does not provide evidence that vss 333* and vss 12* are based on different sources. A literary explanation is sufficient since only in this way can the solution be depicted in a scene that will have a lasting impact.4 Haenchen correctly points out that for Luke the Gentile mission, with freedom from the Law, is no longer an open question, and consequently it can no longer be an open question for Paul, Barnabas, Peter, and James. Because it was necessary, however, to make the fundamental principle clear, he allows the circumcision party to appear. They can still express themselves because there has not yet been any

official decision. The proponents of a more Jewish view regarding observance of the Law (Gal 2:45*, 12*) appear from the outset as a special group (Pharisees; cf. 26:5*; , party, is still used with a neutral sense here).5 Verses 45* provide a summary of the discussion which follows. They make clear that the author is not describing two assemblies here, one in vss 45* and another in vss 621*, but one plenary assembly (vs 12*). 629* In comparison with Galatians, the passivity of Paul and Barnabas is striking (see above, vs 2*). 7* Here the formative hand of Luke is apparent as he has Peter refer back to the events of chapters 1011, where Luke has described a scene that can serve as a model. Here Peter offers Lukes own interpretation.6 The speech contains (1) factual evidence, vss 79*, and (2) appropriate inferences. The expression , in the early days, transforms the story of Cornelius into the classic prototype. According to Luke, Peters audience had heard the story about Cornelius from Peter himself on a previous occasion. Acts does not give the impression that this occurred long ago, yet when the need arises, Luke can either condense periods of time or, as is done here, extend them (cf. the use of , at the beginning, referring to Pentecost, in 11:15*). The harsh , to make choice among, has a prototype (to be sure, only a formal one) in the LXX (there used for , he chose). The Gentiles have believed ( , and believe) without accepting the burden of the Law (cf. vss 9*, 28*). 8* For , who knows the heart, compare 1:24*. For , just as to us, compare 10:47* and 11:1517*. 9* , he made no distinction, is an interpretation of the vision of 10:9 16* (cf. 10:20*; 11:217*). 10* For , make trial of, compare Exod 17:2* (with the infinitive, Ps 78 [77]:18*), that is, after God has made his will known. The concept of the Law as an unbearable burden is neither the common Jewish view (the Jewish expression, the yoke, does not imply something unbearable and impossible to fulfill)7 nor is it Pauline. It expresses the view of a Christian at a time when the separation from Judaism already lies in the past. On this basis we can also understand why Luke does not draw the conclusion which logic demands, that this yoke should also be removed from Jewish Christians. For Luke Jewish Christianity no longer has any present significance, but it is of fundamental significance in terms of salvation history. 11* Here Peter speaks as Paul does in 13:3839*. Luke knows nothing of various types of theology and terminology. The Pauline view of grace as the antithesis to works is absent (Gal 2:1516*). 12* Peters vote has silenced the , debate (, and the assembly kept silence). Bultmann,8 following Wilhelm Bousset,9 again asks whether the passages which mention Paul and Barnabas might not be secondary additions, namely vss 2*, 3*, 5*, 12*, and , with Paul and Barnabas, in vss 22*, 2526*. The speeches of Peter and James would then belong to a source concerning a gathering at which the apostolic decree would have been decided upon (as distinguished from the Apostolic Council). But the speeches are Lukan compositions, as is evident from the reference to chapters 10 and 11. The reference to the signs and wonders God had done through them among the Gentiles in this verse may seem like a doublet after vs 4*, but can be explained by Lukes custom of giving a preliminary survey of what is to follow (vs 4*).

 13* When James (who was introduced in 12:17*) now casts his vote, the testimony of two witnesses agrees. Of course Luke possessed reports about the significance of this man at the discussion in Jerusalem (Gal 2:9*). The scriptural proof is now added to the evidence. 14* The form Simeon (an Aramaicism) is archaic.10 There are connections between the speeches of Peter and James, as shown by / , first/in the early days; / , visited/made choice (cf. Luke 1:68*, 78*; 7:16*). , a people out of the Gentiles, is a consciously paradoxical formulation. Jacques Dupont compares Deut 14:2* LXX, as well as other passages.11 Contrast Deut 26:1819* (the distinction between , people, and , nations). However, this is not an allusion to a specific passage, but Lukes biblical style. The same is true also for , for his name.12 1618* The proof from Scripture first of all follows the LXX of Amos 9:11*, with some influence from Jer 12:15*. This is followed by Amos 9:12* LXX, quoted almost verbatim, and the passage concludes with three words from Isa 45:21*. The author may have found this combination of verses in a collection of testimonies.13 The Hebrew text would not have been suitable for the proof; however, compare the citation of the Amos passage in CD 7.16 and in 4QFlor 1.1213. The three words quoted from Isa 45:21* (known from of old) provide Luke with a salvation-historical background for his , in the early days (vs 7*), a motif in his history of the church. 19* , to judge, does not refer to the decision (the whole assembly makes that, vs 22*), but rather to the proposal, , not to trouble, corresponds to vss 10 11*. What is added here is the positive proposal of the apostolic decree. 20* The intention of the decree is not to retain the Law as valid, not even symbolically or in principle. The fundamental prescription of circumcision is not imposed. The decree is conceived rather as a concession to the Gentile Christians, which would enable Jewish Christians to live with them, and particularly to have table fellowship.14 The Western text inserts the golden rule here.15
Excursus: The Apostolic Decree

1. The text. The text of the decree is repeated in vs 29* and in 21:25*. It has been transmitted in two versions. The one (B, etc.) gives cultic stipulations, the other (D, etc.) ethical stipulations. Further variants have sprung from these two basic forms.16 In P45 , unchastity, is absent (in the two parallelsvs 29* and 21:25*the text has not been preserved), as is the case in a part of the Ethiopic version and in Origen Cels. 8.29.17 In texts where this prohibition is absent, however, we probably do not have a genuine variant, but a mistake.18 In all three passages D omits , and from what is strangled (likewise Irenaeus in 15:20*, 29*; gig in 15:20* and 21:25*; Ephraim in 15:20*) and inserts the golden rule in its place ( , and not to do to others whatever they do not wish to be done to themselves), both here and in vs 29* (likewise sa, Irenaeus, etc.; only in vs 29*: 614, syh, and Old Latin). The cultic version (with four regulations) is the original, because the development from it to the ethical is understandable, but not the reverse.19 G. Strothotte demonstrates that in rabbinic literature there was a triad of things which are unclean, namely idolatry, unchastity, and the shedding of blood (e.g., eb. 7b, in a Baraita which refers to Lev 16:16*).20 His conclusion, that the Western text is closest to the original and that the account in Acts 15 is (together with the apostolic decree) historically accurate, is wrong. At most, the rabbinic material provides a hint as to how the D version later arose, namely, through the influence of Jewish paraenesis upon Christian paraenesis,

which can also be demonstrated elsewhere. T. Bowman also defends the originality of the Western text,21 basing his argument on a hypothetical Aramaic version. 2. The stipulations. These are the prohibitions of Leviticus 1718 (in vs 29* they are even in the same order),22 which were also valid for non-Jews living in Israel.23 , the pollutions of idols, is explained by , what has been sacrificed to idols, in vs 29* (cf. Lev 17:8*; 1 Cor 8:113*; 10:1930*; Justin Dial. 34.8). The prohibition of , unchastity (according to Lev 18:630*) is an established component of early Christian paraenesis (1 Thess 4:3*; Gal 5:19*, etc.; with , idolaters, 1 Cor 6:9*). , what is strangled, is meat from animals which have not been slaughtered ritually (Gen 9:4*; cf. the expansion of the instructions regarding what is torn in Lev 17:15*; also Origen Cels. 8.30; Philo Spec. leg. 4.122 23).24 The prohibition of , blood, is in accordance with Lev 17:1014*. It is significant that blood is mentioned after , what is strangled, that is, first the partaking of meat is forbidden, then of the blood. Both stipulations are explained by Lev 17:1014* (cf. further Josephus Ant. 3.260). As a whole, these stipulations had to do with those ritual prohibitions which enabled the Jew to live together with the Gentile Christian. The Western text has transformed this regulation of the church for a specific time into a timeless precept by striking out the prohibition of , what is strangled, and adding the golden rule (see above). By this means the remaining stipulations were changed to moral stipulations (, shedding of blood = murder). The pattern of the three mortal sins stands out. In this way there was not only a failure to recognize the original historical setting and meaning, but also to recognize the importance Luke attaches to the decree. For Luke, of course, the issue of table fellowship in mixed congregations was no longer a live issue. Yet he saw these stipulations as of fundamental significance. That significance, however, was not ethical, but salvation-historical, since the decree provided continuity between Israel and the church, which was free from the Law. 3. The historical setting. Gal 2:6* excludes the possibility that the decree was decided upon at the Apostolic Council. Furthermore, it does not deal at all with the main point of contention, circumcision. Gal 2:1114* indicates that the problem of table fellowship between Jewish and Gentile Christians had not yet been brought before the council. Moreover, Paul does not mention the decree when he deals with , what has been sacrificed to idols (along with , unchastity), in 1 Corinthians .25 The stipulations would fit well with the conflict in Antioch (Gal 2:1114*). They would fill in the gaps left open by the council and thus make table fellowship possible. It is at least correct that the decree certainly arose in mixed congregations. O. Linton believes that Luke possessed reports, traces of which may still be detected in Paulbut that Paul rejected them as false.26 For example, Gal 2:6* can he understood as a polemic against rumors that at the council further conditions had been imposed, that is, the decree. There are many indications that the decree was circulated in the church: Rev 2:14*, 20*; Justin Dial. 34.8; Minucius Felix 30.6; the martyrs of Lyons in Eusebius Hist. eccl. 5.1.26; Tertullian Apol. 9.13; Ps.-Clem. Hom. 7.4.2; 7.8.1; 8.19 (here in connection with demonology; cf. the connection between , [], what has been sacrificed to idols [idolatry], and demon worship in 1 Cor 10:1922*).27 21* The logic here is unclear: What is to be substantiated? Does the preaching of Moses

in every city relate to Jamess interpretation of Amos 9, with the implication that this interpretation can be assumed as commonly known? But then why is Moses mentioned, and why is no application made to those present? Perhaps the verse intends to substantiate the decree. This is necessary because of the obligation of the Jews (Jewish Christians) to the universally known Law of Moses (vs 28*). The explanation which is given in 21:20 25* fits with this, tienne Trocm understands vs 21* as an explanation of vs 19* (both came from one source).28 Verse 20* would be an addition from Luke, to prepare for the

letter in vss 2329*. James would then be explaining that no Jewish messengers need be sent to the Gentile Christian congregationsthe existing synagogues are sufficient for making the Law of Moses known (Philo Spec. leg. 2.6164). 22* Here is the official decision. Silas = , the Aramaic equivalent of Saul.29 2329* Did Luke have the letter before him? The notable address argues for this. It fits with Gal 1:21*, but not with the account in Acts up to this point; Cilicia has not been mentioned as a sphere of mission activity to this point. The address may seem to limit the territory in which the decree is valid. This impression is altered, however, when Cilicia is actually mentioned in vs 41* as a new sphere of Pauls missionary activity. And Haenchen points out that the addressmeasured by the mission as described to this pointis not a limitation, but an expansion, and that furthermore this communication with its purposive structure is not a real letter, but a literary creation.30 It is not an answer to a question which has been submitted, but the frame for a decree. The language is literary (e.g., there is evidence of the influence of the LXX, and also ecclesiastical language). The form of the prescript with one member is typical of Greek letters, as in 23:26* and Jas 1:1* (in distinction from the oriental form with two members).31 , brethren, seems strange in apposition to apostles and elders. If we bracket , apostles and the elders, understanding these as a secondary (Lukan) addition,32 then we must also postulate that Luke has removed a reference to a place (in Jerusalem). Haenchen suggests that Luke may have created the unusual expression after the example of , brethren (literally, men, brothers). 2426* Outside of Luke 1:14*, this is the only period in Luke-Acts, that is, the organization of a considerable number of clauses and phrases into a well-rounded unity.33 There are indeed some obscurities. Does , with words, belong with , to trouble, or with , to unsettle? The reading , to choose (dative; P45 B A) is better Greek than , to choose (accusative with infinitive).34 The text , although we gave them no instructionsdoes not imply although we gave them no instructions to trouble you (as if someone suspected that those in Jerusalem had intended to create confusion); it simply means the troublers went to Antioch on their own authority, without any commission. 26* On this honorific expression (men who have risked their lives), compare Rom 16:4*. 27* This fits better in a fictitious letter than in a real one. 28* This verse contains the Lukan concept of church and Spirit. ., it has seemed, etc., follows the style of an official letter; compare Josephus Ant. 16.163, it has been decided by me and my council ( ). , no greater, does not mean that in place of a heavy burden a light one will now be imposed, but that there will be no burden at all. These necessary things are explained by the Lukan understanding of Law and church.35 29* By the addition , being carried along by the Holy Spirit (D, Irenaeus, Tertullian), , you will do well (RSV), is understood as good conduct. This is in line with the ethical tendency of the Western text. Perhaps wellbeing is also in view.
Excursus: The Apostolic Council

The problems involve: (1) the relationship between Pauls trips to Jerusalem as described in Acts and in Galatians; (2) the time of the meeting (before or after the first missionary journey?), thus the relationship between 11:2730* and chapter 15; and (3) the content and results of the discussions (already touched on above in connection with the apostolic decree). 1. A solution to this first question presupposes a satisfactory literary-critical analysis of the chapter. Both Dibelius36 and Haenchen37 have shown that Luke has shaped the account as a whole. Both conclude that Luke had no sources for chapter 15. The investigation of Lukes composition of the material must precede any attempt at a reconstruction of the events. The relative unity of the presentation, however, does not eo ipso exclude the use of sources.38 Luke could indeed have reworked them and fashioned them to serve his purpose. In any case, he found the names of Peter and James in his material, but not John (Gal 2:9*). Whether he knew nothing about Titus or intentionally passed over him is difficult to say. Since he is altogether silent about him, the latter is more probable. Bultmann asks whether a report about the origin of the apostolic decree could not be the basic source, into which the author first inserted Paul and Barnabas.39 Then Acts 11:30* would correspond to the journey of Gal 2:1* and Acts 15 would deal with events after the conflict described in Gal 2:1114*. This hypothesis is improbable, however, because speeches and discussions do not come from a pre-Lukan source. And one ought not maintain that the decree harmoniously grew out of the discussion.40 The account is easier to explain if one assumes that Luke has fashioned scenes from reports about the council, and has inserted the decree into such reports for his own reasons. 2. The time is established to some extent by Galatians: the council took place after the fourteenyear mission in Syria and Cilicia (cf. Gal 1:23*). To this extent chapter 15 is in the historically correct place, if we assume that the years in Acts are contracted into a brief missionary journey. The chronological evidence (Galatians 12 and the date for the stay in Corinth)41 points to about the year 48. A harmonization of the data about the journeys to Jerusalem in Galatians and in Acts is not possible. In any case, Acts has one journey too many between the conversion and the council. We could assume that the journeys of 11:30* and 15:14* are doublets. But even then it would not be certain that the council took place at that earlier time. Only Galatians remains as the source for the reconstruction of the events. Only from it can the actual decisions the set forth: the council agreed that Gentile Christians would be free from the Law, and that Paul would take up a collection for the Jerusalem church in his missionary travels. Pauls role was that of an independent participant in the discussions, not that of one who received orders. Behind Pauls passive role in Acts there is certainly no intention to degrade him. This is simply a necessary consequence of Lukes understanding of the church: freedom from the Law can be declared only from Jerusalem. 3. The questions about communal life in mixed congregations remain open. It appears that there were no difficulties in this respect in the Pauline congregations. In Lukes mind, the way to the great missionafter the prelude of chapters 1314is now open. Thus chapter 15 is not only the literary center, but also the real center of the whole book.42 Peter and the apostles disappear from the field of view. From now on the whole history of the church is compressed into the story of Pauls work. He represents the connection between the early days of the church and the present.43

The Great Missionary Journey [15:36-21:26]

The Return of Paul and Barnabas to Antioch; Their Clash and Separation Acts 15:3041*

15
30 So when they were sent off, they went down to Antioch; and having gathered the congregation together, they delivered the letter. 31/ And when they read it they rejoiced at the exhortation. 32/ And Judas and Silas, who were themselves

36

prophets, exhorted the brethren with many words and strengthened them. 33/ And after they had spent some time, they were sent off in peace by the brethren to those who had sent them. 35/ But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also. And after some days Paul said to Barnabas, Come, let us return and visit the brethren in every city where we proclaimed the word of the Lord, and see how they are. 37/ And Barnabas wanted to take with them John called Mark. 38/ But Paul thought best not to take with them one who had withdrawn from them in Pamphylia, and had not gone with them to the work. 39/ And there arose a sharp contention, so that they separated from each other; Barnabas took Mark with him and sailed away to Cyprus, 40/ but Paul chose Silas and departed, being commended by the brethren to the grace of the Lord. 41/ And he went through Syria and Cilicia, strengthening the churches. 32* For prophecy and , encouragement,compare 1 Cor 14:3*. (34) This verse, But it seemed good to Silas to remain there, is a widely attested

addition (C D etc.) which attempts to eliminate the contradiction between vs 33* and vs 40*: Paul cannot take Silas with him unless Silas is still in Antioch. The verse succeeds only in creating a more serious tension with vs 33* since they in vs 33* can refer only to Judas and Silas (vs 32*).1 35* Compare 13:1*. The , and, after , with, here is pleonastic, as in Phil 4:3* (cf. also 1 Clem. 65. 1).2 36* Here the great missionary journey begins,3 now with Paul on his own. All other mission territories and missionary efforts are almost completely ignored (Apollos is an exception, 18:2428*). Paul takes the initiative himself, in contrast to 13:13*. On the other hand, 15:3616:5* deliberately establishes a connection with everything done thus far, and with the decision made in Jerusalem. 37* How and when Mark4 again came to Antioch from Jerusalem (13:13*) is a detail with which Luke does not concern himself.5 3839* The incident reported in Gal 2:1114* is apparently behind this account; here in Acts it has been transposed from the functional into the personal.6 The story may have come to Luke in a somewhat similar form. We cannot speak of a suppressing of the clash with Peter, because Luke does not appear to know Galatians and the events in Antioch were far removed from him personally. Of course he must have known that Mark later came back to Paul (Phlm 24*; Col 4:10*; cf. 2 Tim 4:11*; there is no reason to doubt the identity of that Mark with John Mark). For Cyprus, compare 4:36* and 13:4*. 4041* According to vs 33* Silas had gone back to Jerusalem. Has another source been inserted here, or is this due to the authors carelessness (as with his treatment of Mark, see above, vs 37*)?7 For , being commended, compare 14:26*. In actuality, Paul could probably not have succeeded in his dispute with Peter and Barnabas, and left for that reason. If 18:22* is trust-worthy, he later sought to restore the relationship. The note about Syria and Cilicia could be redactional. Luke of course knew that there were congregations in these regions, but he apparently had no further information. Thus he mentions them in passing (cf. the mention of Galilee in 9:31*, and Damascus in 9:125*).8
The Visit to the Congregations of the First Journey; Circumcision of Timothy Acts 16:15*

16
1 And he came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. 2/ He was well spoken of by the brethren at Lystra and Iconium. 3/ Paul wanted Timothy to accompany him; and he took him and circumcised him because of the Jews that were in those places, for they all knew that his father was a Greek. 4/ As they went on their way through the cities, they delivered to them for observance the decisions which had been reached by the apostles and elders who were at Jerusalem. 5/ So the churches were strengthened in the faith, and they increased in numbers daily. 12* Compare 14:6*. , there, that is, in Lystra.1 The picture of Timothy in Acts

does not do justice to his real significance. In Acts, Timothy, like all of Pauls fellow workers, stands completely in Pauls shadow. In reality, he carried out important assignments independently. This anecdote takes no account of the presence of Silas, nor that Timothy was converted by Paul (1 Cor 4:17*). Mixed marriages were illegal according to Jewish law.2 Nevertheless, the children of a Jewish mother were counted as Jews. 3* Circumcision can be performed by any Israelite.3 The question whether Paul would perform circumcision as a matter of principle is beside the point. Timothy was already a Christian, therefore circumcision would not even be considered in his case(!) (Gal 5:11*). Were rumors perhaps circulating that in Jerusalem Paul had agreed to the circumcision of Titus (Gal 2:3*)?4 The motivation Luke offers for circumcision (cf. 15:21*) presupposes a view of the Law as having lost its powerthus largely in agreement with the historical Paul (1 Cor 9:20* cannot be cited in support of a contrary opinion). This would also fit the view of a non-Jew. For Luke, Timothys circumcision is required because of the schematic portrayal of Pauls mission in Acts which requires that Paul always go first to the synagogue. For that reason he must be accompanied by Jewish associates (therefore, for example, not Titus). In regard to ., for they knew, etc., a reference to the motherinstead of the fatherwould have been better (see above, vss 12*)! Apparently Luke does not have a precise understanding of Jewish law. 4* This statement serves as an indication of the continuity within the church. 5* Here is a short summary (cf. 6:7*; 9:31*); for the phraseology, compare Col 2:5* and 1 Pet 5:9*. Trocm emphasizes the definite break after vs 5*.5
The Journey to Troas and Pauls Vision (Call to Macedonia) Acts 16:610*

16
6 And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7/ And when they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8/ so, passing by Mysia, they went down to Troas. 9/ And a vision appeared to Paul in the night: a man of Macedonia was standing beseeching him and saying, Come over to Macedonia and help us. 10/ And when he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them. 610* The description of this journey is most remarkable: it is an intentional

nonmissionary journey! In reality, Paul had worked in this region for a long time. Evidence of this work can still be detected in Acts, since there is reference to congregations in

Galatia and Phrygia (18:23*). One senses the gaps in Lukes knowledge about central Asia Minor (with the exception of the region from Pisidian Antioch to Derbe). Since Lukes account is devoid of all specifics regarding stopping places, the itinerary hypothesis can be held only by assuming that Luke must have abridged his source to convey the distinct impression of movement toward the new goal, Europe.1 In fact, the account creates the impression of being a summary (similar to 18:21b23*); compare the parts of 2 Maccabees in which the abridgment of a source is obvious (e.g., 2 Macc 13:1826*). On the other hand, there are no gaps or breaks which could give conclusive proof that a summarizing process had taken place. Nor can any motive be advanced for such epitomizing. Luke could well have created the same impression in another wayfor example, by providing a simple list of stopping places (cf. the journeys in 20:1317* and 21:116*) in which there is also a clear destination. In fact, Luke fashioned the route from a minimum of hard data. Nothing about Pauls real plans or work during this period can be concluded from these notes. 6* A comparison with 18:23* indicates that this verse is redactional. , Phrygia, is not an adjective, despite the similar adjective , Pisidian, in 13:14* (cf. 18:23*; in the Greek of this time, the adjective has two endings). The territory of Phrygia in Lukes day was divided up between the provinces of Asia and Galatia. , Galatian region (for the absence of the article, cf. Luke 3:1*), probably means the region of Galatia, thus the northern part of the province of the same name. , region, is not an official term (regio meaning an administrative district) as William M. Ramsay supposed2 Luke certainly distinguishes Galatia from the territory covered on the first journey, which did extend into the province of Galatia. The names here are those of regions, and not the names of provinces, as is clear from the juxtaposition of Phrygia, Galatia, Asia, and Mysia.3 Similarly, Asia should be understood in the narrower sense as referring to the territory around Ephesus (cf. 19:10*, 22*). Mysia, which Luke distinguishes from Asia, actually belongs to the province of Asia. The meaning of the participial sentence is not clear. Ramsay explains, They traveled through Phrygia and Galatia and were then prevented, but this breaks down for grammatical reasons.4 Therefore one must interpret that they wanted to travel on the great main highway to Asia (Ephesus), but were then prevented from doing so and turned toward the north.5 It must be taken into account that Luke apparently did not know the interior of Asia Minor. He views Asia Minor, as he views Palestine, from the perspective of someone who lives on the coast. It is at least clear what Luke intends here: the comments make obvious Gods guidance on the way to Europe. 78* Mysia is the northern portion of the province of Asia (Strabo 12.56465, 571). Bithynia, which connects with it to the northeast, belonged to the province of Bithynia and Pontus. Because they were prevented from going to the left (Asia) and right (Bithynia), the only way remaining was to the west, and the coast. For , opposite, compare 27:7* and Luke 10:32*. (the Western text has , go through) does not mean pass by but pass through (1 Macc 5:48*).6 The significance of the imminent crossing is indicated by the intervention of the Spirit. Alexandria Troas (2 Cor 2:1213*) at that time was a Roman colony (Pliny Nat. hist. 5.124). The congregation there is mentioned in 20:612*. 9* Revelations that occur in dreams are well known in the Old Testament and in the whole of the ancient world; for example, Herodotus 7.12: It seemed to Xerxes that a tall

and goodly man stood over him and said ( ); compare Philostratus Vita Apoll. 4.34.7 10* The transition to the first person follows, completely without preparation.8 However, with , help us, the author appears to intend a transition, and to indicate the meaning of the we or the perspective from which it is spoken. Quite apart from the question of a we-source9 this creates the impression of an eyewitness account. This impression continues for the coastal region of the northern Aegean and for the last two journeys (Philippi-Jerusalem and Caesarea-Rome). Apparently there are reflected here connections among congregations of this area during Lukes time.10 Or the author is pointing to the region from which he himself has collected material, thus being conscious of possessing authentic traditions. Haenchen believes that for the ancient reader the we would have pointed to Silas and Timothy.11 But these two were with Paul for a long time without the narrative shifting into the first person. We rather gives the impression that at this point the narrator has become Paul.
Philippi Acts 16:1140*

16
11 Setting sail therefore from Troas, we made a direct voyage to Samothrace, and the following day to Neapolis, 12/ and from there to Philippi, which is the leading city of the district of Macedonia, and a Roman colony. We remained in this city some days; 13/ and on the sabbath day we went outside the gate to the riverside, where we supposed there was a place of prayer; and we sat down and spoke to the women who had come together. 14/ One who heard us was a woman named Lydia, from the city of Thyatira, a seller of purple goods, who was a worshiper of God. The Lord opened her heart to give heed to what was said by Paul, 15/ And when she was baptized, with her household, she besought us, saying, If you have judged me to be faithful to the Lord, come to my house and stay. And she prevailed upon us. As we were going to the place of prayer, we were met by a slave girl who had a spirit of divination and brought her owners much gain by soothsaying. 17/ She followed Paul and us, crying, These men are servants of the Most High God, who proclaim to you the way of salvation. 18/ And this she did for many days. But Paul was annoyed, and turned and said to the spirit, I charge you in the name of Jesus Christ to come out of her. And it came out that very hour. But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the market place before the rulers; 20/ and when they had brought them to the magistrates they said, These men are Jews and they are disturbing our city. 21/ They advocate customs which it is not lawful for us Romans to accept or practice, 22/ The crowd joined in attacking them; and the magistrates tore the garments off them and gave orders to beat them with rods. 23/ And when they had inflicted many blows upon them, they threw them into prison, charging the jailer to keep them safely. 24/ Having received this charge, he put them into the inner prison and fastened their feet in the stocks. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them, 26/ and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and every ones fetters were unfastened. 27/ When the jailer woke and saw that the prison doors were open, he drew his sword and was about to kill himself,

16

19

25

35

supposing that the prisoners had escaped. 28/ But Paul cried with a loud voice, Do not harm yourself, for we are all here. 29/ And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30/ and brought them out and said, Men, what must I do to be saved? 31/ And they said, Believe in the Lord Jesus, and you will be saved, you and your household. 32/ And they spoke the word of the Lord to him and to all that were in his house. 33/ And he took them the same hour of the night, and washed their wounds, and he was baptized at once, with all his family. 34/ Then he brought them up into his house, and set food before them and he rejoiced with all his household that he had believed in God. But when it was day, the magistrates sent the police, saying, Let those men go, 36/ And the jailer reported the words to Paul, saying, The magistrates have sent to let you go; now therefore come out and go in peace. 37/ But Paul said to them, They have beaten us publicly, uncondemned, men who are Roman citizens, and have thrown us into prison; and do they now cast us out secretly? No! let them come themselves and take us out. 38/ The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens; 39/ so they came and apologized to them. And they took them out and asked them to leave the city. 40/ So they went out of the prison, and visited Lydia; and when they had seen the brethren, they exhorted them and departed. 11* The fact that the trip goes so well is a confirmation of the , vision. The

distance from Troas to Neapolis (= Kavalla) is two hundred kilometers by air. Favorable winds made it possible to cover the distance in the time indicated1 Samothrace is midway between Troas and Neapoliscompare the trip in the opposite direction (20:6*). 12* Philippi lay about fourteen kilometers inland, separated from the coast by a mountain range.
Excursus: Philippi

Philippi = Colonia Julia August Philippensis.2 It possessed ius Italicum, Italian law, rights that citizens of an Italian city had.3 In the following verses the accuracy of detail and intensity of local coloring are striking. In this instance it is important for the course of events that the city is a Roman colony.4 (This was not so in Antioch of Pisidia, etc.; does Luke have any information at all of its status as a colony?) With regard to the language. Latin dominates the inscriptions in the first two centuries, but Greek apparently continued to be a spoken language (cf. the correspondence of both Paul and Polycarp with the congregation).5

., leading city of the district, etc., can scarcely be translated in its present form. Macedonia was not a , district, rather the province of Macedonia was divided into four districts (Livy 45.29).6 , first (RSV,, leading), designates a city as the capital,7 but can also be a title of honor.8 The Western text gives an interpretation by replacing with , head (cf. Isa 7:69* LXX). But Philippi, as a colony, was neither a provincial capital nor a district capital. Should one conjecture the reading , first district, thus yielding a city in the first districtwhich would fit? 13* The river is the Gangites (or Angites), two kilometers west of the city. Near it was a gate which marked the border of the pomerium. , place of prayer, can mean a synagogue.9 If such is the case here, it is strange that the author then says , where we supposed there was a place of prayer. It is even stranger that only women were there. Is the author thinking of a place for prayer out in the open? The textual tradition is confused The following readings occur: B and A read [sic] , we

supposed there was a place of prayer (, an accusative instead of the nominative, is grammatically correct; the reading includes a mistake); and C employ the correct accusative form, , but has , he supposed; P74 has ; C has ; D offers , there appeared to be a place of prayer; and the Koine tradition has , it was supposed The variants can be explained in the simplest way if the original had an incorrect nominative () instead of the accusative (). 14* Lydia was a well-known name, especially because of Horace (Odes 1:8, etc.). In this case the woman actually comes from the land of Lydia. , the city of Thyatira, is the genitive form of , city Thyatira (cf. 11:5*, , in the city Joppa); the genitive does not designate the inhabitants (for that, cf. 2 Cor 11:32*).10 Thyatira (Rev 2:18*) was famous as a center for the purple dyeing industry.11 On a damaged inscription from Philippi, the word PV]RPVPAR[, purple, can still be made out.12 This first convert is not mentioned in Philippians. For , opened, compare Luke 24:45* and 2 Macc 1:4*. For , to give heed, compare 8:6*. 15* Here is a case of the baptism of a household (cf. 1 Cor 1:16*). This expression provides no information about the baptism of children or infants.13 For house fellowship as religious fellowship, compare the inscription of Pompeia Agrippinilla.14 , faithful, is used here instead of , worshiper (cf. vs 14*), to reflect the change which has occurred in the life of this woman. On hospitality, compare Matt 10:40*; Rom 12:13*; 1 Tim 5:10*; 1 Clem. 1.2; 1012. 1640* The account which follows provides a good example of the way Luke works. From the information he has gathered he fashions a plot, connecting it to the story of Lydia, a plot with a double denouement (the first in vs 19*, the second brought about by the miracle). The building blocks are the local stories, the exorcism, information about Pauls suffering in Philippi (apparently including local coloring), and the legend about the release from jail.15 1618* This little scene serves once again to delimit mantic phenomena.16 The exploitation of such diviners for commercial gain regularly drew criticism (Lucian). The word which the RSV translates divination is the name of the dragon Apollo killed at Delphi.17 Later (attested at the time of the empire) the word was used of a ventriloquist as a soothsayer; Plutarch Defect. orac. 414e: Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called Eurycleis, but now Pythones) enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments ( , , , ).18 Luke transfers the label from the ventriloquist to a spirit which speaks through the ventriloquist (in fact, Luke is probably not thinking of ventriloquism at all; the use of the verb , to cry out, in vs 17* is appropriate for spirit possession). In this way the account is more closely patterned after the Synoptic exorcisms. 17* , and us, seems to be a secondary assimilation to the we of the framework (the first-person plural is not found again until 20:5*). In the Gospels demons

also speak objective truths (Mark 1:24*; Luke 4:41*, etc.), but they are not allowed to continue speaking. The name for God, , Most High, is also found in Mark 5:7* and Luke 8:28* in connection with demons. For , way of salvation, compare 2:28*. 18a* The reference to many days does not fit with vs 16* ( , we were met). The original version probably told of only a single encounter between Paul and the young woman and an immediate exorcism. This extension of time seems artificial and tendentious: it wants to suggest that, in view of the consequences of this encounter, Paul must have been carrying on missionary activity for some time. For the effect, compare Ps.Clem. Hom. 9.16.3: For pythons prophesy, yet they are cast out by us as demons, and put to flight ( , ). , that very hour, is not a Lukan Aramaism;19 the expression is found in the papyri (cf. also Dan 3:15*; 4:33*; 5:5* [Th]).20 19* Paul refers to his suffering in Philippi in 1 Thess 2:2*. , rulers, and , magistrates (vs 20*), do not indicate different stages in a legal process.21 2021* , magistrates, is a popular name for the duumviri (Cicero De leg. 2.34, 93); , market place = the forum; , police (vs 35*) = lictors. The formulation of the accusation is instructive for understanding the Lukan apologeticthe charge is delivered in such a way that it can be denied It is clear that Luke is not trying to recommend Christianity to the Romans as true Judaism; rather he distinctly sets Christianity apart from Judaism. Moreover, he does not enter into the Roman legal principles (e.g., Cicero De leg. 2.8.19: No one shall have gods to himself, either new gods or alien gods, unless recognized by the State. Privately they shall worship those gods whose worship they have duly received from their ancestors [Separatim nemo habessit deos neve novos neve advenas nisi publice adscitos privatim colunto quos rite a patribus cultos acceperint]). From Cicero we can conclude that it was a punishable act for a Roman citizen to convert to Judaism. In actual fact, the application of criminal law was inconsistent. When necessary, the state could intervene in an individual case (as in the case of Flavius Clemens and of Domitilla concerning atheism; Dio Cass. 67.14).22 22* For tearing off the garments (before being beaten), compare Livy 8.32, 11; Tacitus Hist. 4.27; Diodorus Sic. 17.35.7: others, ripping off their clothing, drove them with blows of their hands against their naked bodies ( ). On Pauls beatings (by the Romans), compare 2 Cor 11:25*.23 2324* and , safely (vs 23*) and fastened (vs 24*), sets up the miraculous nature of the release; the inner prison and the stocks are mentioned for the same reason. This area in the prison (Martyrs of Lyons in Eusebius Hist. eccl. 5.1.27; Pass. Perp. 3.56; Mart. Pionii 11) was dark, and the prisoners were chained The miraculous release was an independent legend, in agreement with Dibelius24 and against Haenchen,25 who explains it as a creation of Luke. Luke, however, does not freely invent such stories. Of course the legend is not stylistically pure, since the conversion motif is mixed in with the release motif. 25* The midnight hour is part of the numinous mood. Singing hymns of praise is a common motif of the , prison release;26 the imprisoned Bacchae praise Dionysus, Epictetus 2.6.26: And then we shall be emulating Socrates, when we are able to write paeans in prison ( ,

 ); T. Jos. 8.5: When I was in fetters, the Egyptian woman was overtaken with grief. She came and heard the report how I gave thanks to the Lord and sang praise in the house of darkness ( , , ).The miracle is the heavenly response to the joyous confession of faith. 26* The combination of door opening and unfastening of chains is also widespread.27 The miracle is spiritualized in the apocryphal acts of the apostles.28 One is not to ask whether the city also felt the earthquake. In the original form of the story there was probably also no thought given to the rest of the prisoners.29 27* The warden was responsible for the prisoners. The higher authorities would certainly have exonerated him (Dig. 12.48.3). His behavior is portrayed in a legendary rather than realistic manner. 2829* The style of the legend dominates all the more here. How did Paul, in the inner prison, know that the jailer was about to kill himself? How did he know that all the prisoners were still there? How did his cry reach the jailer? How did the jailer know for which prisoners the miracle had taken place (because all were released from their chains)? These are all questions about which the legend does not concern itself; as in the theater, some details must be left to the imagination of the audience. 29* This time there is no gesture refusing the mans action. In 10:26* Peter declines the gesture of respect offered by Corneliusthere is no such comment in this verse (cf. also 14:15*). 30* D and syhcontrary to the style of the legendconcern themselves with the rest of the prisoners ( , having secured the rest). Lukes failure to mention Pauls preaching to the rest of the prisoners is evidence that this is a rather clumsy, secondary expansion. For the question formulated in catechetical style, compare 2:37* and Luke 3:10*. The jailers question (as formulated) assumes that the miracle would no longer be understood. 31* The answer is given by the shortest version of the confession of faith (cf. Rom 10:9*; John 20:28*). For and your household, compare vs 15* and 11:14*. 3233* The instruction for baptism is resumed. The content of this instruction is anticipated by vs 31*. Are vss 3233* a redactional expansion of the source, which has confused the details about the setting for the sermon and the baptism?30 Compare vs 30* with vs 33*. 34* , set food before them, is not a circumlocution for the Eucharist,31 but is an act of kindness, like the washing of the wounds. With this verse the legend is concluded. 35* This verse leads back without transition to the action which frames the miracle story. The narrative continues without any indication that a miracle has occurred. Thus the miracle was inserted secondarily into the narrative. The attempt of D and syhmg to connect the two (by referring to the magistrates: , recollecting the earthquake that had taken place, they were afraid) is done crudely. 36* For the greeting, compare Luke 8:48*. 37* This prepares for an apologetic point: Roman law did not hinder the mission. Roman courts could occasionally make mistakes, but the Romans themselves would have to say, from the viewpoint of their own law, that Pauls arrest and beating were improper. Thus

Luke has Paul not only insist upon his own innocence in general (for this, cf. Lucian Tox. 33), but also make a special appeal to Roman law. In view of the events it may seem artificial that Luke reports Pauls appeal here for the first time. But in view of Lukes apologetic purpose it makes sense, since the point receives special emphasis when made at the conclusion.32 The Roman citizen enjoyed legal protection against being put in chains and against flogging; Livy 10.9.4: Yet the Porcian law alone seems to have been passed to protect the persons of the citizens, imposing, as it does, a heavy penalty if anyone should scourge or put to death a Roman citizen (Porcia tamen lex sola pro tergo civium lata videtur, quod gravi poena, siquis verberasset necassetve civem Romanum, sanxit); compare Cicero Rab. post. 4.1213; Paulus Sent. 5.26.1: By the Julian law on public violence he is condemned who, endowed with some power, will have killed, or ordered to be killed, should torture, scourge, condemn by law or order to be incarcerated in the state prison a Roman citizen appealing previously to the people and now to the emperor (Lege Julia de vi publica damnatur, qui aliqua potestate praeditus civem Romanum antea ad populum, nunc imperatorem appellantem necaverit necarive iusserit, torserit, verbaverit, condemnaverit iure publica vincula duci iusserit). But offenses against these laws are also recorded (cf. Cicero Verr.;33 Fam. 10.32; Martyrs of Lyons in Eusebius Hist. eccl. 5.1.44, 50; Josephus Bell. 2.308). 39* The evangelists leave with complete freedom (1 Thessalonians does not tell of this rehabilitation). In retrospect it would appear that the concrete material which Luke had concerning Philippi consisted of an anecdote, a legend, and the conversion of Lydia. The nature of this material indicates that it had already passed through many hands before Luke received it, perhaps with the exception of the report about Lydia.
Thessalonica Acts 17:19*

17
1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2/ And Paul went in, as was his custom, and on three sabbath days he argued with them from the scriptures, 3/ explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, This Jesus, whom I proclaim to you, is the Christ. 4/ And some of them were persuaded, and joined Paul and Silas; as did a great many of the devout Greeks and not a few of the leading women. 5/ But the Jews were jealous, and taking some wicked fellows of the rabble, they gathered a crowd, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the people. 6/ And when they could not find them, they dragged Jason and some of the brethren before the city authorities, crying, These men who have turned the world upside down have come here also, 7/ and Jason has received them; and they are all acting against the decrees of Caesar, saying that there is another king, Jesus. 8/ And the people and the city authorities were disturbed when they heard this. 9/ And when they had taken security from Jason and the rest, they let them go. 1* Luke required no access to an itinerary for this data since the only route from Philippi

to Thessalonica was the Egnatian Way.1 A personal knowledge of the road, inquiry or examination of a description of the road, or a map would suffice (cf. the Peutinger Table!). According to this work, the distances amount to the following: Philippi to Amphipolis

(capital of the first district of Macedonia) ca. 33 miles; Amphipolis to Apollonia, ca. 30 miles; Apollonia to Thessalonica, ca. 38 miles.2 Thessalonica (Salonika) was a free city, the most important city of Macedonia.3 It was the residence of the Roman governor.4 Following the familiar schema, Paul goes first to the synagogue. 23* Here is the proof from Scripture, a typical element in the Lukan schema (cf. 3:18*; 26:23*; Luke 24:26*, 46*).5 To the conception of the Messiah derived from the Old Testament he adds the notion that this Messiah must suffer. From this perspective conclusions can be made about Jesus: (1) He did suffer, thus the prophecy applied to him; and (2) by means of the Scriptures, his suffering is shown to be necessary (2:23*: ., according to the definite plan, etc.). , to suffer, has a pregnant significance, as in the parallel passages, and it means to die.6 , from the scriptures, should be connected with the participles which follow. , on, for (cf. 16:18*), , three sabbaths means on three sabbath days, and not for three weeks (as in RSV). The brevity of Pauls stay does not fit with 1 Thessalonians and Phil 4:9*. 4* A, D, gig, and Vg insert , and, after , devout, and thereby distinguish between two groups: the devout or God-fearers, and the Greeks. ., women, etc., is explained by vs 12*. But it is strange that neither here nor in Beroea could these influential women avert the persecution of Christians.7 5* Note the usage of , the Jews, which has hardened into an expression with the meaning the disobedient Jews. Jason is introduced as someone who is well known. This is not sufficient, however, to conclude that a written source was being used, but rather this fits Lukes narrative style (cf. 19:33*). , to bring out to the people, taken by itself is a juristic expression (presentation before a public assembly; cf. 25:26*). Nevertheless here a tumult is being described (, people = , mob), compare the RSV and 14:19*. Compare with the scene here Plutarch Aem. Paulus 38: Appius saw Scipio rushing into the forum attended by men who were of low birth and had lately been slaves, but who were frequenters of the forum and able to gather a mob and force all issues by means of solicitations and shouting ( , ). Through these intrigues the accusers of vs 6* are unmasked in advance for the reader: it is they who complain about causing a riot!8 6* , politarch (RSV, city authority), as a title for a city magistrate is attested in Macedonia, even in Thessalonica itself.9 On , the world, compare Pap. London 1912, lines 96100,10 where Claudius commands the Alexandrian Jews not to introduce or invite Jews who sail down to Alexandria from Syria or Egypt, thus compelling me to conceive the greater suspicion; otherwise I will by all means take vengeance on them as fomenting a general plague for the whole world ( () , ); also recension C of the Acts of Isidore, Pap. Berol. 8877, lines 2224: I accuse them [the Jews] of wishing to stir up the entire world ([ ] [ ] [] [] ).11 7* In recension A of the same Acts of Isidore,12 Caesar is called , king.13 It is questionable, however, whether Luke really means the emperor, since elsewhere he always

calls the emperor , Caesar (Luke 23:2*; Acts 25:8*). Once again, Luke has formulated the charge in tine with his apologetic purpose. 9* , to take security, is equivalent to the legal term satis accipere, to take/receive bail.14
Beroea Acts 17:1015*

17
10 The brethren immediately sent Paul and Silas away by night to Beroea; and when they arrived they went into the Jewish synagogue. 11/ Now these Jews were more noble than those in Thessalonica, for they received the word with all eagerness, examining the scriptures daily to see if these things were so. 12/ Many of them therefore believed, with not a few Greek women of high standing as well as men. 13/ But when the Jews of Thessalonica learned that the word of God was proclaimed by Paul at Beroea also, they came there too, stirring up and inciting the crowds. 14/ Then the brethren immediately sent Paul off on his way to the sea, but Silas and Timothy remained there. 15/ Those who conducted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they departed. 10* Beroea, modern Verria, lies to the south of the Egnatian Way (about 80 kilometers

from Thessalonica) on the highway toward central and southern Greece.1 At the time of Nero the city was the assembling place for the Macedonian , council, with the title , capital city;2 Lucian (Lucius 34) calls it large and populous. 11* , more nobleChrysostom: , that is, more gentle.3 Expressions such as , with all eagerness, are common in inscriptions.4 13* On this action, compare 14:19*.5 14* (v.l. ) , to, is equivalent to , as far as, in Luke 24:50*;6 compare Peripl. Erythr. 4: , as far as the sea.7 It is not said that they only took Paul as if to the sea, that is, to deceive his pursuers, but that he really traveled by land.8 D certainly assumes a journey by land (in Codex D the sea is first reached in Athens). It follows from 1 Thess 3:12* that Timothy traveled with Paul to Athens, and from there he was again sent back to Thessalonica. Not until then did he follow Paul to Corinth, where Paul had gone in the meantime (cf. 18:4*); thus the Lukan picture is simplified.
Athens (including the Areopagus Speech) Acts 17:1634*

17
16 Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. 17/ So he argued in the synagogue with the Jews and the devout persons, and in the market place every day with those who chanced to be there. 18/ Some also of the Epicurean and Stoic philosophers met him. And some said, What would this babbler say? Others said, He seems to be a preacher of foreign divinitiesbecause he preached Jesus and the resurrection [or: Anastasis (the goddess)]. 19/ And they took hold of him and brought him to the

22

32

Areopagus, saying, May we know what this new teaching is which you present? 20/ For you bring some strange things to our ears; we wish to know therefore what these things mean. 21/ Now all the Athenians and the foreigners who lived there spent their time in nothing except telling or hearing something new. So Paul, standing in the middle of the Areopagus, said: Men of Athens, I perceive that in every way you are very religious. 23/ For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, To an [or: the] unknown god. What therefore you worship as unknown, this I proclaim to you. 24/ The God who made the world and everything in it, being Lord of heaven and earth, does not live in shrines made by man, 25/ nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything. 26/ And he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation, 27/ that they should seek God, in the hope that they might feel after him and find him. Yet he is not far from each one of us, 28/ for In him we live and move and have our being; as even some of your poets have said, For we are indeed his offspring. 29/ Being then Gods offspring, we ought not to think that the Deity is like gold, or silver, or stone, a representation by the art and imagination of man. 30/ The times of ignorance God overlooked, but now he commands all men everywhere to repent, 31/ because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all men by raising him from the dead. Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear you again about this. 33/ So Paul went out from among them. 34/ But some men joined him and believed, among them Dionysius the Areopagite and a woman named Damaris and others with them.

Athens has deliberately been chosen as the stage for a paradigmatic encounter. The scenery is redactional, sketched to fit the speech. It fluctuates somewhat, because on the one hand Luke wants to bring the representatives of the universal Greek culture into play, but on the other hand he uses vivid local color to characterize the audience as typical Athenians. Dibelius understands the matter differently, assigning vss 17* and 34* and perhaps also vss 19* and 20* or 32* to the itinerary;1 H. Hommel assigns vss 1618* and 34* to the itinerary.2 But style and content (a lack of concrete material) indicate rather that the author has used the well-known tour-guide motif, with freedom.
Excursus: Athens

The might of Athens had been broken long ago, but the city still enjoyed great respect; Cicero Pro Flacco 26.62: Here present are men from Athens, where men think humanity, learning, religion, grain, rights, and laws were born, and whence they were spread through all the earth. It has, moreover, such renown that the now shattered and weakened name of Greece is supported by the reputation of this city (Adsunt Athenienses, unde humanitas, doctrina, religio, fruges, iura, leges ortae atque in omnes terras distributa putantur auctoritate autem tanta est, ut iam fractum prope ac debilitatum Graeciae nomen huius urbis laude nitatur). It should not be called a quiet little city. It was a tourist center, site of great festivals, and still the classical university city (doctae Athenae, learned Athens, Ovid Ep. 2.83; cf. Philostratus Vita Apoll. 4.17); Cicero Fin. 5.2.5: Though in fact there is no end to it in this city; wherever we go we tread on historic ground (Quamquam id

quidem infinitum est in hac urbe: quacumque enim ingredimur, in aliqua historia vestigium ponimus).3 16* The word , full of idols, is not attested in pre-Christian writings, but is

grammatically correct. On this subject, compare Livy 45.27: Athens has statues of gods and menstatues notable for every sort of material and artistry (Athenas habentes simulacra deorum hominumque omni genere et materiae et artium insignia); compare also Strabo 9.396; Pausanius 1.17.1. , was provoked, sets the mood for Pauls speech to the Athenians in vss 2231*. The aesthetic point of view which characterized classical culture is absent. The Jewish-Christian rejection of idols dominates. 17* This verse does not come from a source, but simply carries out the Lukan schema. This time the transition to the Gentiles follows smoothly, which means that Luke has no source material and has composed this verse independently. He has chosen the agora as the setting because it was one of the best-known localities; it lay to the north of the Areopagus.4 , he argued (in the agora), awakens memories of Socrates (Plato Apol. 19d); but with Luke the word has already taken on the sense preach (17:2*; 18:4*, 19*; 19:89*; 20:7*, 9*).5 18* The scene is supplied with local color; for that reason it should be seen as a literary creation. Stoics and Epicureans are mentioned as representatives of the two schools best known to the general public. Luke does not side with the Stoics, though later he actually works with Stoic ideas. The speech which follows does not begin with philosophical teachings (such as the monotheistic tendencies of the time), but with popular religion. The juxtaposition of the two schools merely serves to create a milieu. The author is striving for a cultured style: , What would (the optative!).6 , babbler, is an Athenian term of derision, but it was also in use elsewhere (Philo Leg. Gai. 203). ., of foreign, etc., is again reminiscent of Socrates; Xenophon Mem. 1.1.1: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities ( , ); compare Plato Apol. 24b. In this scene Luke seeks not to provide detailed information about legal proceedings, but to create a mood. Is Luke playing on a misunderstanding, attributing to the audience an interpretation of the word anastasis as a name for a goddess rather than a word meaning resurrection (RSV)? (Chrysostom understood the text this way.) The plural , divinities, certainly does not prove this. In any case, the Christian reader understands that here has been summarized the central theme of Christian preachingaccording to Lukan theologyand he or she will take the speech which follows as the development of that theme. 19* At first glance, vss 18* and 19* might seem to be doublets. But this is Lukan style for the exposition of a scene. Exegetes have interpreted this in various ways, some seeing here a hostile arrest and an arraignment before the Council of the Areopagus, others a friendly invitation to seek a quiet place for the discussion. , to take hold, can support either interpretation (arrest: 16:19*; 18:17*; 21:30*, 33*; take: 9:27*; 23:19*). , Areopagus, refers, first of all, to the Hill of Ares. But the word is also used as an abbreviation for the council which derives its name from the hill; Cicero Fam. 13.1.5; Pollux 8.117: courts of law at Athens; the Hill of Ares ( );7 Charito 1.11.67: So they all [the pirates!] thought it best to sail down to Athens. But Theron did not care for the peculiar officiousness of that town. Is it possible, he said, that you have not heard of the meddlesome curiosity of the

Athenians? They are a talkative people and fond of lawsuits. The Areopagus is near at hand8 ( ; ). The fact that the council (or a committee drawn from it) also dealt with educational questions (Plutarch Vita Cic. 24) does not prove that here a trial is being described; it would rather prove the opposite.9 In general, the whole sceneas a redactional creationshould not be interpreted as a supposedly historical event, but should rather be read according to the Lukan intention. Luke makes it very clear when he is describing a trial. Nor is the speech an apology Paul offers in his own defense.10 The scene and speech are woven together to form a whole. At issue here is not a legal problem, but an epistemological one (cf. the role of the stem , to know, knowledge). The progression here is: ( ) , new teaching(strange things)something newpreacher. 20* The key word , strange, is combined with the Athenian curiosity (used in a nonpejorative sense).11 In this way we are prepared for the explanation that the God whom Paul now proclaims is no stranger. For the meaning of such a hearing one cannot rely upon the bookish learning of Josephus (C. Apion. 2.267, of Athens): and the penalty decreed for any who introduced a foreign god was death ( ); compare Strabo 10.471: for they welcomed so many of the foreign rites ( ); Lucian Scytha 1, the Athenians give an ironic description of the Scythian Toxarias: And the Athenians sacrifice to him as The Foreign Physician ( ). The location on the Areopagus is chosen simply because it is a famous place, in dependence on information Luke has received about Dionysius the Areopagite. Thus the discussion about whether the narrow place on the Hill of Ares was adequate for a speech is pointless. , we wish to know, is a rhetorical statement. Note the rhetorical technique here: May we know occurs in vs 19*, the wish is given a reason and explained in vs 20a*, and then is repeated, with a variation in vocabulary, in vs 20b*.12 Compare Euripides Bacc. 650: Strange and ever strange thine answers are ( ); also see Sophocles Ajax 14849. 21* The absence of the article before , Athenians, is classical.13 For the description of the Athenians and foreigners here,14 note Demosthenes Orat. 4.10: Are you content to run round and ask one another, Is there any news today? Could there be any news more startling ( ; ). On the curiosity of the Athenians, compare Charito (above vs 19*); Thucydides 3.38.47; Aristophanes Eq. 126063. 22* , in the middle, that is, of the place (see above). The proem follows (vss 22b* and 23*)15in substance essentially a captatio-benevolentiae (a currying of favor). Therefore should be understood in a positive sense as religious16though the reader knows what was said in vs 16*. , very, with the comparative is equal to a superlative. The piety of the Athenians was as well known as their curiosity; Sophocles Oed. col. 260: Athens is held of States the most devout ( ); Josephus C. Apion. 2.130: by common consent the most pious of the Greeks ( ). 23* , objects of worship, is neutral, without pejorative intent, but compare Wis 14:20* and 15:17*. Pauls use of the altar inscription as his point of contact

with the Athenians is a purely literary motif,17 since there was no inscription in this form. Rather, Luke has taken up a type of inscription well known in Athens, and has altered it to suit his purposes; compare Pausanius 1.1.4 (in Athens): and altars of the gods named Unknown and of heroes, and of the children of Theseus and Phalerus ( ); Philostratus Vita Apoll. 6.3: especially at Athens, where altars are set up in honor even of unknown gods ( , ); see also Tertullian Nat. 2.9. The restoration of an inscription from Pergamum is uncertain: [?] [] [] (Capit[o], Torch-bear[er] to the un[known?] gods).18 Jeromes observation, Comm. in Tit. 1.12, is correct: In actuality, the altar inscription read to the unknown, foreign gods of Asia, Europe and Africa, not to the unknown god as Paul would have it (Inscriptio autem arae non ita erat, ut Paulus asseruit ignoto deo, sed diis Asiae et Europae et Africae, diis ignotis et peregrinis). Even if such an inscription in the singular had existed (which cannot be proved from Diogenes L. 1.110),19 the sense would have implied a thoroughgoing polytheism. Even in antiquity various explanations were given for altars such as those mentioned (cf. Pausanius 1.1.4).20 , unknown, does not mean the unknown god of Gnosticism,21 but reflects the common Jewish and Christian conviction that the Gentiles do not know the true God.22 Nor is Luke taking over the terminology of philosophical monotheism. The emphasis is on , unknownI proclaim. Luke is interested neither in theories about the origins of this ignorance nor about the development of idol worship (in contrast to Wisdom of Solomon and Philo). The section which follows may be divided into two parts: (1) vss 2426*: creator and creation, (2) vss 2729*: the destiny of humanity; or into three:23 (1) vss 2425*: the creator, (2) vss 2627*: God and humanity, and (3) vss 2829*: humanity and God. 24* First of all, the theme which had already been touched upon in 14:15* (God the creator) is expanded further. The introductory phraseology is dependent on the Bible, but at the same time shows Greek influence (, world); this has been mediated through Hellenistic Judaism. For , to make, compare on the one hand: Gen 1:1*; 3:14*; Isa 42:5*; 2 Macc 7:28*; Philo; Aristobulus frg. 5;24 on the other hand: Plato Tim. 28c; 76c ( , the one who makes); Epictetus 4.7.6: God has made all things in the universe( ); Corp. Herm. 4.1. For , compare 2 Macc 7:23*; Wis 9:9*; Aristobulus frg. 5.25 For the division into heaven and earth: Gen 1:1*; Philo Op. mundi 2: for the cosmos is a whole compounded of heaven, earth, and all that is contained within them( ). For , compare 1QH 1.1314: earthseas deeps, , and all within them; Aristobulus frg. 5. , everything, prepares for vs 25*: creation means lordship (, Lord; Hecataeus:26 , lord of all) and care. Based on the essence of God, a conclusion is drawn as to how he should be worshiped; the same process is found in the StoaPlutarch Mor. 1034b: Moreover, it is a doctrine of Zenos not to build temples of the gods ( ).27 This saying has been transmitted in a variety of ways;28 Seneca in Lactantius Inst. 6.25: Temples are not to be built to him with stones piled up on high; he is to be consecrated by each man in his own breast (Non templa illi congestis in altitudinem saxis exstruenda sunt: in suo cuique consecrandus est

pectore); Ps.-Heraclitus 4th Letter: But where is god? Uneducated men, you do not know that god is not wrought by hand, but the whole world is a temple to him ( ; , , ). Lucian (Sacr. 11) pokes fun at the idea that the gods live in their temples.29 Judaism makes use of the same kind of polemic, but of course turns it
34* From the specifics here we catch some glimpse of the concrete accounts which Luke

had from Athensthey were scanty. We can still perceive that no congregation was organized. The well-known collection of writings (of the mystic Ps.-Dionysius the Areopagite) was later attached to the name of Dionysius.95
Corinth (including the Trial before Gallio) Acts 18:117*

18
1 After this he left Athens and went to Corinth. 2/ And he found a Jew named Aquila, a native of Pontus, lately come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. And he went to see them; 3/ and because he was of the same trade he stayed with them, and they worked, for by trade they were tentmakers. 4/ And he argued in the synagogue every Sabbath, and persuaded Jews and Greeks. 5 When Silas and Timothy arrived from Macedonia, Paul was occupied with preaching, testifying to the Jews that the Christ was Jesus. 6/ And when they opposed and reviled him, he shook out his garments and said to them, Your blood be upon your heads! I am innocent. From now on I will go to the Gentiles. 7/ And he left there and went to the house of a man named Titius Justus, a worshiper of God; his house was next door to the synagogue. 8/ Crispus, the ruler of the synagogue, believed in the Lord, together with all his household; and many of the Corinthians hearing Paul believed and were baptized. 9/ And the Lord said to Paul one night in a vision, Do not be afraid, but speak and do not be silent; 10/ for I am with you, and no man shall attack you to harm you; for I have many people in this city. 11/ And he stayed a year and six months, teaching the word of God among them. 12 But when Gallio was proconsul of Achaia, the Jews made a united attack upon Paul and brought him before the tribunal, 13/ saying, This man is persuading men to worship God contrary to the law. 14/ But when Paul was about to open his mouth, Gallio said to the Jews, If it were a matter of wrongdoing or vicious crime, I should reasonably [or: of course] attend to your complaint, O Jews; 15/ but since it is a matter of questions about words and names [or: persons] and your own law, see to it yourselves; I refuse to be a Judge of these things. 16/ And he drove them from the tribunal. 17/ And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to this.
Excursus: Corinth

Corinth was destroyed by the Romans in 146 B.C.E. and then refounded by Caesar as a Roman colony (called Laus Julia Corinthiensis).1 Thanks to its location on the isthmus, over which a great part of the east-west traffic passed (ships feared the journey around the Peloponnese), it soon became once again a flourishing commercial and industrial city. It became the capital of the province of Achaia in 27 B.C.E. (which became a senatorial province in 44 C.E.). The widespread

notion that oriental influence on religious life must have been especially strong here has no basis in the literary or archaeological sources. The flourishing cult of Isis (Apuleius Met. 11) had long since been Hellenized. The immorality of the city was proverbial: Not every mans is the voyage to Corinth ( , Strabo 8.378); thus means to practice fornication.2 Luke possessed some good individual pieces of information on Pauls activity in Corinth. There are factual details not previously encountered in such abundance in Actsdetails about working conditions, lengths of time, names, places, and dates. But the total picture has been highly stylized here also, as is evident from a comparison with the Corinthian letters. There is no information about relationships with other congregations during this time (1 Thessalonians!), nothing about the variety of religious tendencies within the Corinthian congregation. There is no hint of their enthusiastic character, of the rapidly developing gnosis, and of the schismatic tendencies. This is not to deny the reliability of the individual accounts. Details such as those given in vs 2* are not invented. But the nature of Lukes sources can no longer be determined (his source, in any case, was not an old dairy).3 Haenchen describes the way in which Luke put the material together into a continuous account.4 The relationship between the source material and Lukes own shaping of it is especially evident in the description of Pauls relationship to the synagogue. Concrete details are shaped according to the typical pattern found in Acts; compare the programmatic statement in vs 6* with 13:46* and 28:28*. 2* Aquila and Priscilla are called Jews, but this does not mean that they were not already

Christians. This detail is mentioned only to indicate why they had to leave Rome. 1 Corinthians does not mention the conversion of this couple either. In fact, this letter rules out the possibility that they had been converted to Christianity through Pauls efforts (1:14 16*; 16:15*). Thus we find here an early indication of Christianitys presence in Rome and in Corinth! Luke, of course, eliminates any such trace of an earlier Christian presence in Corinth because Paul must appear as the founder of the congregation. In fact, Paul was the founder of the congregation; that is certainly the way he understands his role (1 Cor 3:6*). Whatever indications there may be of a pre-Pauline Christian presence in Corinth, there is no evidence of a congregation there before Paul. Priscilla is equivalent to Prisca (1 Cor 16:19*; Rom 16:3*; 2 Tim 4:19*). Suetonius mentions the edict of Claudius in Claud. 25: Since the Jews constantly made disturbances at the instigation of Chrestus/Christos?/, he [Claudius] expelled them from Rome (Iudaeos impulsore Chresto assidue tumultuantis Roma expulit). Orosius (Historiae adversum paganos 7.6.1516) dates it: In his ninth year [= 49 C.E.] the Jews were expelled from the city by Claudius, Josephus reports (anno eiusdem nono expulsos per Claudium urbe Judaeos Josephus refert).5 3* At last we discover something about Pauls occupation (cf. 1 Thess 2:9*; 1 Cor 4:12*; 9*). , tentmaker, according to syP and Rufinius, perhaps means harness maker. 4* This is a redactional, schematic note. On the Jews in Corinth, see Philo Leg. Gai. 36. An inscription has been found which reads: [] [], synagogue of Hebrews.6 5* Compare 17:1415* and 1 Thess 3:12*, 6*. ., was occupied, etc., can mean that from this point on Paul ceased doing manual labor and could preach every day (not just on the Sabbath) because he had received money from Macedonia (2 Cor 11:9*).7 The harsh transition from vs 4* to vs 5* is explained by Lukes intention in any case to carry through his schema (in vs 4*!). The formulation of vs 5b* is also Lukan. The content of the message is explained more fully in 17:3*.

 6* For the meaning of Pauls shaking out of his garments, see the commentary on 13:51*; cf. 2 Esdr 15:13* LXX. For the explanation of the underlying principle, to the Jew first, see the commentary on 13:46*. Pauls statement does not exclude the possibility that he will visit a synagogue again at the next locationit rather presumes that he will (vs 19*). 7* According to the explanation of vs 5* proposed by Haenchen, there may be a suggestion here that Paul ceased living and working with Aquila and Priscilla (so already D 614 h, which, rather than saying that Paul moved [RSV: left] from there, have Paul moved from Aquila [ ]). Yet the content suggests that Luke is describing a change in the location of Pauls teaching; for this reason Luke also emphasizes that the new room was next to the synagogue. 8* For Crispus, see 1 Cor 1:14*. Pauls first convert in Achaia, Stephanus (1 Cor 1:16*; 16:15*), is not mentioned here at all. If our passage were from an itinerary, such an itinerary would have to be judged unreliable and highly abbreviated.8 Once again the success is noted in a Lukan schematic formulation.9 911* The vision explains not only the duration of Pauls stay in Corinth, but especially the significance of the Corinthian congregation at the time of Luke (for this cf. 1 Clement which comes from the same time!); it also sheds light in advance on Pauls appearance before Gallio.10 Do not be afraid is an ancient formula accompanying epiphanies.11 It is also found among Greek writers: Herodotus 1.9; Aristophanes Ranae 1092; Lucian Dial. deor. 20.7. 12* This verse contains the single most important piece of information for sketching the chronology of Pauls career, and of early Christianity, because we can date the administration of Gallio with the help of the famous Gallio inscription from Delphi (four fragments in the museum at Delphi).
Excursus: Lucius Junius Gallio Annaeus

Lucius Junius Gallio Annaeus12 was the older brother of the philosopher Seneca (he was born M. Annaeus Novatus, then adopted by Junius Gallio). The inscription runs as follows (with attempted reconstruction):13 [ ][ ] [, , ]/ [ , ] , [ ][, , , ]./ [ ] [ ] [ ][ -- ]/, [] [ ] [ ] [ --- ]/ [] [ ] ---[ ]/ [] [ ] [ ,--- ]/ [][--Tiber[ius Claudius C]aes[ar August]us G[ermanicus, Pontifex Maximus, Holder of the Tribunician Po]wer [for the twelfth time, Imperator f]or the twenty-sixth time, F[ather of the c]ount[ry, Counsel for the fifth time, and Censor, to the city of the Delphians, greetings.] For some ti[me past I have been de]vot[ed] to the c[ity of t]he Delph[ians and good will from the be]ginning; and I have ever obser[ved th]e worship[ping of Pythian] Apo[llo But as for t he many] current reports and those disco[rds] among the [citi]zens [just as Lucius Ju]nius Gallio, my f[riend] an[d proc]onsul [of Achaia, wrote Therefore I am granting that you] continue to enjoy your for[me]r . The year of Gallios governorship may be determined from the twenty-sixth acclamation of the emperor (the only acclamation which is preserved). According to an inscription,14 the twenty-fourth acclamation took place in the eleventh year of the tribunate, which is equivalent to the year of the reign of Claudius from 25 January 51 through 24 January 52. The twenty-seventh acclamation took

place, according to another inscription,15 in the twelfth year, in fact before the first of August 52 (according to Frontinus Aq. 13). An inscription from Carian has as a date the twelfth tribunate and the twenty-sixth acclamation.16 By means of these inscriptions the Gallio stone may be dated in the period between 25 January 52 and 1 August 52. The proconsulate generally lasted for one year. In regard to the beginning of the term of office, newly appointed officials had to leave Rome before the middle of April, according to a decree of Claudius mentioned by Dio Chrysostom 60.17.3. All things considered, the year of Gallios proconsulate was 51/52 (the more probable)17 or 52/53. Unfortunately we do not know how Pauls one and one-half years in Corinth relate to Gallios term of office.18

The or judicial bench (RSV, tribunal) has been located by the American excavations. It lies at the south side of the agora.19 13* The scene has been shaped into an apologetic paradigm. This has determined the meaning of , law. Since this account is not an official record of the trial, one should not ask which law the accusing Jews had in mind, the Jewish (which enjoyed the protection of the Roman government;20 the singular form , God, is cited in favor of this viewbut the account has been written by Luke, and he certainly knows Jews would have spoken about God only in the singular) or the Roman.21 Rather, one should ask what Luke intended here. He has the Jews formulate their charge in a deliberately ambiguous way (cf. 17:7*); they seek, however clumsily, to deceive Gallio. But a capable Roman official is not so easily taken in. In this way Luke has laid the foundation for Gallios explanation: he will have nothing to do with the whole dispute, since it is an inter-Jewish matter.22 1415* Here the legal situation from the standpoint of the Roman state is defined in a way that Luke would like to suggest as the ideal for Roman practice: the state should not become involved in controversies within the Jewish community involving Christiansthe disputes lie outside the jurisdiction of Roman law. Gallios statement is in the form of a contrary-to-fact condition! Luke does not actually reclaim for Christianity the recognized privileges of Judaism (as a religio licita, legal religion). This concept which is used without hesitation in modern literature was unknown to him, because there was no such conception. It does not fit with the historical and legal evidence, nor with the intention of Luke. (RSV, have reason [to bear with]) can mean reasonably, rightly, or as one wishes,23 or of course.24 (RSV, names) here means persons or concepts. , bear with, is a technical term which means to receive/attend to a complaint.25 16* This verse demonstrates the disinterest of the authorities in Christianity, an attitude which, in Lukes opinion, is appropriate for them. 17* The scene concludes with one of the burlesque episodes encountered in these chaptersthe blow comes back upon the one who struck it. , all, here means the people (surely not the Jews).
The Journey to Palestine via Ephesus and Return Acts 18:1823*

18
18 After this Paul stayed many days longer, and then took leave of the brethren and sailed for Syria, and with him Priscilla and Aquila. At Cenchreae he cut his hair, for he had a vow. 19/ And they came to Ephesus, and he left them there; but he himself went into the synagogue and argued with the Jews. 20/ When they asked him to stay for a

22

longer period, he declined; 21/ but on taking leave of them he said, I will return to you if God wills, and he set sail from Ephesus. When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch. 23/ After spending some time there he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples. 18* , stayed, indicates that Paul was not driven out of the city by force (cf.

16:40*). The transition from the second to the third missionary journey is not stressed and no longer indicates any real distinction between the two.1 The details raise difficulties: Syria is given as the destination, but Paul arrives at Caesarea, goes up, and only then arrives in Antioch. This is usually explained, on the historical level, as pragmatic: initially the goal of the trip was Antioch, but the wind drove the ship to Caesarea. If Luke had meant that he would have so indicated.2 Does Syria include Palestine (as in 20:3*)? The mention of Priscilla and Aquila seems to be an insertion, because , he cut [his hair], refers to Paul; this indicates his faithful fulfilling of the Jewish prescription (cf. 21:2324*). One cannot argue against this grammatical observation, namely that the participle refers to Paul, by insisting that Paul would never have done such a thingone is not dealing with the historical Paul here at all. Nor does the unusual word order allow us to conclude that Priscilla and Aquila were not mentioned at all in the source which Luke is using here. The analysis of vs 19* indicates that already the source reported a journey of Paul with fellow travelers. The exact wording of the source, however, can no longer be reconstructed. It may have mentioned the two in a second sentence, which Luke has combined with the first. From 1 Cor 16:19* one may conclude that, the couple actually did move from Corinth to Ephesus. A (Nazarite) vow counted as a meritorious work; one could be released from it only at the Temple. Cutting the hair was not done at the beginning of the vow, but at the time of release from it (Num 6:121*).3 Certainly nothing would have prevented having ones hair cut before the vow as well. Luke, however, thinks of the cutting of the hair as an element of the vow itself. 1921* Other than the note about Priscillas and Aquilas remaining behind there is no concrete data in these verses, but only the familiar schema of Pauls initial visit to the synagogue, without details, coupled with a brief statement by Paul, which Luke has composed. If , but he if God wills4 (19b21b*), is bracketed, then the matter becomes clear. This insertion makes the course of events seem curious, but it also permits a glimpse of Lukes intention. He knows that there were already Christians in Ephesus when Paul arrived there (as the following episodes indicate), but he wants to have Paul appear as the first Christian preacher in the city. In objecting to this analysis one could argue that Priscillas and Aquilas remaining behind in Ephesus and Pauls resolution to return belong together. That would imply that this passage should not be removed from its context. But this connection was first made by Luke; 19:1* proves that it was not present in the source materialwhen Paul returns, Priscilla and Aquila are not mentioned. 22* Landing at Caesarea makes sense only if Paul intended to visit Jerusalem. , he went up, points toward such a visit (one goes up to Jerusalem). The vow points in the same direction. Unfortunately it can no longer be determined what the material from which Luke constructed these notes looked like. One might ask whether this trip between the Apostolic Council and the bringing of the collection is historically probable. The piece

of source material which may be detected in 21:1825* is unaware of such a trip, and the evidence from the letters of Paul (1 and 2 Corinthians, Galatians, Romans) plainly rules it out. On the other hand, this passage cannot be explained as a doublet to chapter 15,5 basing this hypothesis on the parallelism between vs 23* and 16:6*.6 Haenchen assumes that Paul had initially intended to travel to Antioch, in order once again to improve relations after the unfortunate dispute with Peter and Barnabas (Gal 2:1114*; cf. on vs 18* above). 23* The return journey seems to be a doublet to 16:6*. In favor of the historicity of two visits to Galatia reference is made to Gal 4:1314* ( , at first); the wording, however, cannot provide conclusive proof.7 Verses 21b23* give an even stronger impression of being an epitome than 16:610*.8 The details are understandable only to the author of the epitome, no longer to his readers. This impression is reinforced if one takes 19:1* into consideration as well. Of course there is also the possibility here that Luke himself took scattered reports and from them fashioned a journey. There is a remarkable parallel with the preceding journey, though in this latter case there is no tendency governing Lukes presentation. And 19:1* could belong wholly to the Lukan redaction.
Apollos Acts 18:2428*

18
24 Now a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the scriptures. 25/ He had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John. 26/ He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him and expounded to him the way of God more accurately. 27/ And when he wished to cross to Achaia, the brethren encouraged him, and wrote to the disciples to receive him. When he arrived, through grace he greatly helped those who had believed, 28/ for he powerfully confuted the Jews in public, showing by the scriptures that the Christ was Jesus. 2428* The fundamental component here is an independent episode. This is based on the

observation that the episode does not fit with Lukes intention, since it deals with prePauline Christianity in Ephesus.1
Excursus: Ephesus

Ephesus was the most important city in Asia (Strabo 14.641), the residence of the governor,2 and the site of the temple of the Ephesian Artemis (whose cult had spread far beyond that city) as well as , Ephesian letters, mystic words engraved on the statue of the Ephesian Artemis, believedwhen recitedto be a magic charm.3

The characterization of Apollos (an abbreviation for Apollonios; cf. D!),4 is reminiscent of that of Stephenit is typical, not individual. Whether is understood as eloquent (RSV) or learned hardly makes any difference in view of the cultural ideal of that time (cf. 6:10*!). Being well versed in the Scriptures is a presupposition for successful discussion (17:23*). The impression which Apollos made (and his independence from Paul) is reflected in 1 Corinthians. It seems natural to connect his scriptural learning with Alexandria, his home. 25* The reading in D and gig describes Apollos as already a Christian in Alexandria, forfollowing He had been instructedthey say , in his own

country.5 , fervent in spirit, appears to be a phrase from the language of Christian paraenesis (cf. Rom 12:11*). There is a certain tension between vss 25b* and 25c* (in view of 19:17*; 1:5*; 11:16*; Luke 3:16*). The peculiarity of this Christianity becomes even more striking if, with Ernst Ksemann, vs 25c* is taken as a Lukan addition (which is intended to demote Apollos in comparison with Paul);6 then Luke would have intentionally allowed a sharp contradiction with his view of Christian baptism. In favor of Ksemanns interpretation it may be noted that vss 25c* and 26* are disruptive in this context. If they are bracketed out, the contradiction that this eminent student of Scripture still needed some elementary instruction disappears. Perhaps Luke understood the matter in this fashion: Apollos knew the material of the gospel (as far as Luke 24), but not the events from Acts 2 and on. He could have taken the motif of the baptism of John from the other episode (19:17*), because with its help (though not without difficulty) he could make clear in what way Apollos was subordinate to Paul.7 There is still the difference that Apollos, in contrast to the disciples that Paul finds in Ephesus in the next episode, was not baptized againan indication that originally the two episodes had nothing to do with one another. Schweizer assumes that in vss 24* and 25a* Apollos is still being characterized as a Jew ( , fervent in spirit, could correspondingly mean simply his fiery eloquence).8 Originally the story of his conversion would have been recounted here. But the Lukan style of characterization argues against Schweizers view, as does the manner of expression, behind which we can detect no pre-Lukan stage.9 27* This verse indicates the existence of a pre-Pauline Christian congregation. , the brethren encouraged him: they encourage either Apollos to go to Corinth10 or the recipients of the letter.11 , through grace, is best applied to the activity of Apollos, and is therefore linked to , he helped. Luke avoids a meeting between Apollos and Paul (but contrast 1 Cor 16:12*).
The Johannine Christians in Ephesus Acts 19:17*

19
1 While Apollos was at Corinth, Paul passed through the upper country and came to Ephesus. There he found some disciples. 2/ And he said to them, Did you receive the Holy Spirit when you believed? And they said, No, we have never even heard that there is a Holy Spirit. 3/ And he said, Into what then were you baptized? They said, Into Johns baptism. 4/ And Paul said, John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus. 5/ On hearing this, they were baptized in the name of the Lord Jesus. 6/ And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied. 7/ There were about twelve of them in all.

It is easy to see how this and the preceding story came to be associated with one another. One might ask if Luke was the first to locate the story about these disciples in Ephesus. This episode could have occurred anywhere (the closer to Palestine the better), whereas the connection of Apollos with Ephesus in the preceding story is firmly established.1 Priscilla and Aquila do not appear. One might also consider the possibility that Luke located the scene here in line with his tendency to portray Paul as the initiator. Haenchen describes the intention correctly: Paul wins over the sects.2 With the juxtaposition of these stories a definite structure appears: Apollos; an analogous event, through which Paul takes up the

initiative; preaching in the synagogue; separation of the Christian congregation from the synagogue and the free development of Pauls activity (cf. Corinth, Acts 18:56*). Originally, the annexation of the disciples of John the Baptist would have been related here; it is doubtful that the Spirit-less Christianity as described here existed anywhere.3 For Luke, after the death of John the Baptist and after Jesus had superseded him in the history of salvation (Luke 16:16*), there can no longer be a Baptist group. He has worked the matter out in his own way by making the disciples of the Baptist into a special Christian group.4 1* The connection is redactional. This conclusion depends upon the judgment about the travel narrative in 18:21b23*.5 , the upper country, denotes especially Galatia and Phrygia according to 18:23*. In this expression, , upper, is not attested in other sources, though , upper, is (LXX; Charito 1.11.7). 23* Pauls question is formulated ad hoc. The dialogue presupposes that baptism and the Spirit belong together.6 means to hear that.7 The peculiar expression baptized into Johns baptism results from Lukes concern to avoid speaking about a baptism in Johns name. 4* Compare Luke 3:3*, 1518*, and Acts 13:24*. 56* Here it becomes clear that this episode has nothing to do with the preceding episode, and that it tells of an annexation to the church (not of the correction of a type of Christianity). In its present form Paul exercises the same function here as the two Jerusalem apostles in 8:1425*.8 Speaking in tongues and prophecy are identified; Luke no longer has any exact knowledge of the former.9 7* The number twelve has no symbolic significance. , about, before numbers is typical of Luke (cf. 2:41*; 4:4*; etc.).
Ephesus: The Sons of Sceva (1317*); The Riot Caused by Demetrius (2341*). Acts 19:841*

19
8 And he entered the synagogue and for three months spoke boldly, arguing and pleading about the kingdom of God; 9/ but when some were stubborn and disbelieved, speaking evil of the Way before the congregation, he withdrew from them, taking the disciples with him, and argued daily in the hall of Tyrannus. 10/ This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks. 11 And God did extraordinary miracles by the hands of Paul, 12/ so that handkerchiefs or aprons were carried away from his body to the sick, and diseases left them and the evil spirits came out of them. 13/ Then some of the itinerant Jewish exorcists undertook to pronounce the name of the Lord Jesus over those who had evil spirits, saying, I adjure you by the Jesus whom Paul preaches. 14/ Seven sons of a Jewish high priest named Sceva were doing this. 15/ But the evil spirit answered them, Jesus I know, and Paul I know; but who are you? 16/ And the man in whom the evil spirit was leaped on them, mastered all [or: both] of them, and overpowered them, so that they fled out of that house naked and wounded. 17/ And this became known to all residents of Ephesus, both Jews and Greeks; and fear fell upon them all; and the name of the Lord Jesus was extolled. 18/ Many also of those who were now believers came, confessing and divulging their practices. 19/ And a number of

21

23

28

those who practiced magic arts brought their books together and burned them in the sight of all; and they counted the value of them and found it came to fifty thousand pieces of silver. 20/ So the word of the Lord grew and prevailed mightily. Now after these events Paul resolved in the Spirit to pass through Macedonia and Achaia and go to Jerusalem, saying, After I have been there, I must also see Rome. 22/ And having sent into Macedonia two of his helpers, Timothy and Erastus, he himself stayed in Asia for a while. About that time there arose no little stir concerning the Way. 24/ For a man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen. 25/ These he gathered together, with the workmen of like occupation, and said, Men, you know that from this business we have our wealth. 26/ And you see and hear that not only at Ephesus but almost through all Asia this Paul has persuaded and turned away a considerable company of people, saying that gods made with hands are not gods. 27/ And there is danger not only that this trade of ours may come into disrepute but also that the temple of the great goddess Artemis may count for nothing, and that she may even be deposed from her magnificence, she whom all Asia and the world worship. When they heard this they were enraged, and cried out, Great is Artemis of the Ephesians! 29/ So the city was filled with the confusion; and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Pauls companions in travel. 30/ Paul wished to go in among the crowd, but the disciples would not let him; 31/ some of the Asiarchs also, who were friends of his, sent to him and begged him not to venture into the theater. 32/ Now some cried one thing, some another; for the assembly was in confusion, and most of them did not know why they had come together. 33/ Some of the crowd prompted [or: informed] Alexander, whom the Jews had put forward. And Alexander motioned with his hand, wishing to make a defense to the people. 34/ But when they recognized that he was a Jew, for about two hours they all with one voice cried out, Great is Artemis of the Ephesians! 35/ And when the town clerk had quieted the crowd, he said, Men of Ephesus, what man is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky? 36/ Seeing then that these things cannot be contradicted, you ought to be quiet and do nothing rash. 37/ For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. 38/ If therefore Demetrius and the craftsmen with him have a complaint against any one, the courts are open, and there are proconsuls; let them bring charges against one another. 39/ But if you seek anything further, it shall be settled in the regular assembly. 40/ For we are in danger of being charged with rioting today, there being no cause that we can give to justify this commotion. 41/ And when he had said this, he dismissed the assembly.

These verses tell of the completion of Pauls missionary work. Once again Luke possessed no diary as a source, but rather isolated data about times (cf. 18:11*) and places, and individual episodes as well. Once more these episodes can be seen from two perspectives. On the one hand, they are woven together to form a plot. Pauls success causes the reaction, after he has already made his departure. This is different from the usual sequence of events. On the other hand, the scenes are understandable when taken by themselves. The riot caused by Demetrius, especially, is narrated in a dramatic rather than an epic manner: action is followed by speech, then comes the crisis and the denouement.1 Here also the account seeks to develop one line of action. Events occurring in Corinth during this same time (1 and 2 Corinthians) remain outside the field of vision.

 8* The style, Pauls initial contact with the synagogue, and details of his preaching are Lukan. 9* The designation of the stubborn as , some, is also Lukan. Nothing can be concluded about their number from this expression, because the term belongs to a widespread style of polemic language.2 In this way the believing Jews are indirectly characterized as the true Jews. The breaking away of the congregation to become an independent group has its counterpart in 18:6*. The detail about the lecture hall derives from local tradition. Paul is pictured here as a wandering philosopher.3 It is not related whether Tyrannus was a lecturer or the owner of the hall. The Western text indicates the time of the lectures: from 11:00 A.M. until 4:00 P.M., thus during the time of the normal midday rest. Ambrosiaster says in regard to 2 Cor 11:23*: For here, from morning until the fifth hour, he used to seek his livelihood by means of his hands (hic enim a mane usque ad quintam horam victum manibus quaerebat). 10* The two years begin after the end of the three months referred to in vs 8* (cf. 20:31* where the whole period of time is referred to as , three years). Once again the Christianizing of a whole province is reported. In actual fact, Ephesus was the center of an organized mission carried out by fellow workers of Paul, as Colossians indicates (even if it was not written by Paul). But Luke makes no mention of this, emphasizing rather the personal importance of Paul. 1112* These verses contain no concrete material, but provide (on the basis of hearsay about handkerchiefs and aprons) a succinct picture of Paul the miracle worker, a picture from a later time (cf. 5:1216*). This note serves as the preparation for an episode: The miracle worker is contrasted to those who have no real power. (RSV, extraordinary) is a Hellenistic expression (frequent in Vettius Valens) which means unusual (not singular in the sense of exceptions which never recur). For , apron, and , handkerchief, compare Ammonius: I think that both are made of linen, except that the handkerchiefs are worn upon the head, but those not able to wear handkerchiefs hold the aprons in their hands ( , , [oraria] ).4 1314* The Sons of Sceva Verses 1316* contain a legend with burlesque antecedents. Has a profane anecdote been appropriated, or is this a creation of popular Christianity? Luke employs the story to establish some distinction between miracle and magic: naming the name of Jesus does not have an automatic effect (contrast Mark 9:3841*; Luke 9:4950*). Klein reads the tendency differently; he believes that the story is a defense against Christian syncretism.5 Lukes reworking of the language of the story is no proof that it is his creation (against Klein). In regard to Jews and exorcism, see Josephus Ant. 8.4549; Justin Dial. 80.910; Lucian Philops. 16.6 For , I adjure, with the double accusative, compare Vettius Valens 172.31, etc. , you, is plural in agreement with the plural , spirits; this is redactionalthe original version knew of only one demon. Note the following from the Greek magical papyri: I adjure you by Jesus, the God of the Hebrews ( ).7 For the success of exorcists who employ the name of Jesus, see Origen Cels. 1.6 and 6.40.8 14* Seven serves to heighten the effect: Seven against oneand yet the seven are overpowered! The high priest Sceva is a purely legendary figure.

 15* The incorporation of the individual story into the context has resulted in some confusion. At this point more descriptive material should have been given (and originally was included) in which the encounter with the demon and the speaking of the formula of exorcism were described. But Luke has already anticipated that and immediately moves beyond it; he goes abruptly into the midst of the action. No setting is introduced until vs 16*. The demon is not driven out, but begins to debate; with that it has already won the contest. 16* Either the source spoke of two exorcists, in which case has the sense both, or Luke uses the word with its loose Hellenistic sense, all (RSV). 17* This statement is a redactional conclusion; compare the conclusions to the Synoptic miracle stories (cf. also Acts 1:19*; 4:16*). 18* The application. Local coloring is apparent: the (Ephesian letterscf. on Ephesus at Acts 18:2428*, above) enjoyed a worldwide reputation.9 , to practice, and , practice, are widely used magical terms, as is , magic arts (vs 19*). , to confess, is used of making confession of sins in worship (Did. 4.14; 2 Clem. 8.3; Barn. 19.12). Luke seems unaware that according to his wording these Christians still continued their practices even after their conversion. He wants simply to highlight the striking success of the conversion. 19* The magnitude of the success is realistically demonstrated. Silver probably refers to silver drachmas. The collection of Greek magical papyri offers an abundance of comparative material regarding ancient books of magic.10 20* Rome is the stereotyped goal of missionaries and wonderworkers.11 The verse might he translated the word grew and prevailed in accordance with the power of the Lord, taking the genitive , of the Lord, with , power, except that is a widespread adverbial expression meaning mightily. 21* The formulation of this verse comes from Luke (, must: 23:11*; 27:24*).12 He says nothing about the real reason for the journey, which was the collection. The actual events were much more complicated (cf. 1 Cor 16:59*; 2 Cor 1:15*; etc.). The placement of this verse prior to the story of Demetrius means that the story which follows must be read in light of Pauls earlier decision to move on. According to Luke, in other words, Pauls plans have not been frustrated by the riot caused by Demetrius. 22* Compare 1 Cor 4:17* and 16:10*. Luke makes no mention of Timothys return, Pauls stay in Corinth, or the two missions of Titus (2 Cor 2:1213*; 7:6*; 8:1624*). The actual journey is narrated beginning with chapter 20. Erastus is again mentioned in Rom 16:23* and 2 Tim 4:20*.13 2340* The riot caused by Demetrius. The local coloring in this narrative is vivid.14 A glance at 1 Cor 15:32* and 2 Cor 1:811* reveals that the real events have been toned down to fit the style of the narrative. Haenchen supposes that the author created the whole account based on only a minimum of information (including a vague recollection of one Demetrius).15 Nevertheless, while Luke does compose scenes, he does not invent stories such as this. The intermezzo with Alexander remains unexplained (reference to the Alexander of 1 Tim 1:20* and 2 Tim 4:14* is not an explanation). 24* , who made shrines: A (temple official) named Demetrius is mentioned in an inscription from the first century.16 A , however, is not one who manufactures small souvenir temples, but one who belongs to the administrative staff of the temple of Artemis.17 In regard to the Ephesian Artemis and her

world-famous temple, see Strabo 14.1.2023; Pausanius 2.2.5 and 4.31; Achilles Tatius 7 8; Xenophon Eph. 1.18 , shrines, were probably copies of the temple.19 Though such copies have not been found in Ephesus, they have been discovered elsewhere;20 they served as souvenirs or amulets.21 26* The genitives, , at Ephesus, and , throughout all Asia, are probably dependent on , company.22 For the Christian reader, the charge against Paul is a testimony to the victorious advance of the mission. Demetrius naively identifies the temple replicas with the gods (is Luke intentionally portraying him as stupid?); the reader remembers 17:2425*. 27* The three infinitives , come, , count, and , may be, are dependent upon , to be in danger. replaces the future indicative. The expression , come into disrepute, is not attested elsewhere; it corresponds to the Latin redargutionem venire (d Vg).23 The damage which Christianity caused to various trades24 is illustrated by the famous letter of Pliny the Younger to Trajan: Tis certain at least that the temples, which had been almost deserted, begin now to be frequented [that is, after the suppression of Christianity]. And the sacred festivals, after a long intermission, are again revived; while there is a general demand for sacrificial animals, which for some time past have met with but few purchases (Certe satis constat prope iam desolata templa coepisse celebrari et sacra sollemnia diu intermissa repeti pastumque venire victimarum, cuius adhuc rarissimus emptor inveniebatur).25 28* For , great, as an attribute of the Ephesian Artemis, compare Xenophon Eph. 1.11.5: our ancestral goddess [cf. vs 37*!], the great Artemis of the Ephesians ( , ). An inscription reads: the greatest goddess Artemis ( ).26 In D the definite article before Artemis is absent. Ramsay regards this reading as original, since the article was lacking in the ancient acclamation.27 Forms of the acclamation are known, however, that include the article as well; Aelius Aristides 24: Great is Asclepius ( ).28 Peterson points out that in the ancient novel such acclamations could be woven into the narrative for animation.29 The worship of the Ephesian goddess had spread to other cities also (Pausanius 4.31.6).30 29* Compare the inscription from Cnidus: The people [cf. vvs 30*, 33*], falling into immoderate confusion, having come together with all eagerness into the theater ([ ] [ ] [] [ ] ). For (Gaius and) Aristarchus, see 20:4*. The theater at Ephesus had a seating capacity of twenty-four thousand. 31* The precise position of the Asiarchs is debated.31 Their office was apparently more representative than administrative. At that time such a position included cultic responsibilities (the official Roman cultin Ephesus there was a temple of Augustus and of the goddess Roma). 32* Compare Charito 1.5.3: The whole populous, too, rapidly assembled in the market place, with various shouts and exclamations ( ).32 33* The sense of , prompted, is not clear (as the variants indicate). Does it mean inform here? What was Alexander supposed to do? As a trusted representative of the Jews, was he to explain that they had nothing to do with this matter? Did Luke no longer understand his source here?

 34* The verse provides some feel for ancient anti-Semitism.33 35* The ( ),34 town clerk, was one of the ranking functionaries of the city.35 , temple keeper, is a title used of cities. Most often it is used to designate a city as the location of the imperial cult.36 It also occurs, though infrequently, in connection with other cults; it is used, for example, for the cult of Artemis:37 doubly temple keeper of the emperors and temple keeper of Artemis ( ).38 , fell from the sky: this claim is not made for the Ephesian image other than in this passage. Euripides, however, uses the word in connection with the image of the Taurian Artemis (Iph.Taur. 7879, 138485). Copies of the Ephesian image (Strabo 4.179; Minucius Felix 22.5) have been preserved.39 Recently both a life-size statue and a statue larger than life-size have been found in Ephesus itself.40 37* For the charge of sacrilege (against Jews), compare Rom 2:22* and Josephus Ant. 4.207: Jews were prohibited from blaspheming strange foreign gods and robbing shrines.41 38* With , courts (supply , days, , sessions), and , are open, compare the Latin conventus agere, to hold the assizes [court sessions]. Reference is to the regular court sessions, which the proconsul held at various locations in the province. 39* Alongside this institution of the Roman government the organ of self-government is named, the regular assembly (cf. the inscription: in the lawful assemblies [ ].42 The expression may also connote legal gatherings, in contrast to this mob. 40* With regard to (from , the cause) ., there being no cause, etc., apparently two expressions are mixed together: We have no cause and we can provide no information (about a cause). The expression would be simpler if the , not, were left out, as do D, gig, etc. (it could have entered the text through dittography).
The Journey through Macedonia to Corinth and Return to Troas Acts 20:16*

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1 After the uproar ceased, Paul sent for the disciples and having exhorted them took leave of them and departed for Macedonia. 2/ When he had gone through these parts and had given them much encouragement, he came to Greece. 3/ There he spent three months, and when a plot was made against him by the Jews as he was about to set sail for Syria, he determined to return through Macedonia. 4/ Sopater of Beroea, the son of Pyrrhus, accompanied him; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus. 5/ These went on ahead and were waiting for us at Troas, 6/ but we sailed away from Philippi after the days of Unleavened Bread, and within five days we came to them at Troas, where we stayed for seven days. 1* Luke avoids saying that Paul was expelled or banished from Ephesus, although it

follows from vss 1718* that he could no longer risk entering the city (cf. 2 Cor 1:811*). Here we have travel notes (vss 16*, 1316*) interspersed with episodes. The list indicates that Luke was in possession of some very early material. Once again, however, the events are simplified (cf. 1 Cor 16:5*; 2 Cor 2:1213*; 7:67*, 1316*). Nothing is said about Pauls stay in Troas after his journey there, although later the existence of a congregation in

the city is assumed (vs 6*). Since no specific locations are mentioned, it is difficult to assume that Luke was using an itinerary here. Dibelius must assume that the precise journey had not been recorded, or that Luke has abbreviated it.1 2* Lukes use of the word , Greece, here indicates that he is not bound to using official names of provinces (this would be Achaia). Greece is distinguished from , these parts = Macedonia, and thus does not refer to the whole of Greece. 3* During this stay in Corinth Paul wrote the Letter to the Romans. In it he expressed his apprehensions about the Jews, especially those in Judea. Originally, Paul intended to travel directly from Corinth to Palestine. This is evident because he already had the collection from the Macedonian congregations with him, a fact Luke does not mention.2 4* Those named here are actually the delegates who were to deliver the collection. But since Luke only speaks of the collection later, mentioning it only in passing (24:17*), one gets the impression that this is simply a representative escort. There is mention of a Gaius in 19:29*, identified as a Macedonian. Because of this, D and gig have changed , of Derbe (the correct form would be ) to [], from Doberus, or Doverius (referring to the Macedonian city of Doberus, southwest of Philippi). It may be concluded, however, that , of Derbe, is the original reading, because Pauls companions are listed here according to the districts from which they came.3 For Tychicus, compare Col 4:7*;4 for Trophimus, compare 21:29* and 2 Tim 4:20*; for Aristarchus, compare 19:29* and 27:2*. 5* The reading , went on, has better support, but the context here demands -, went on ahead.5 Once again we appears (in Philippi! cf. 16:16*) without any preparation. Either the whole company went on ahead to Troas, or only the Asians (so most exegetes). Pauls companion to which the we refers joined him in Philippi, or at least the narrator assumes this is the case. We is once again reserved for use in connection with a voyage, and it is found only in the framework of the itinerary, thus in sections composed by the author. 6* For dating according to the Jewish calendar, compare 27:9* and 1 Cor 16:8*.6 Verse 16* shows why the date is mentioned. Within is an unusual use of the preposition ( , within five days). The difference in duration of the crossing reported in 16:11* and that reported here is not of particular note; it can be explained simply as due to wind conditions.
The Sermon in Troas and the Raising of Eutychus Acts 20:712*

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7 On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the morrow; and he prolonged his speech until midnight. 8/ There were many lights in the upper chamber where we were gathered. 9/ And a young man named Eutychus was sitting in the window. He sank into a deep sleep as Paul talked still longer; and being overcome by sleep, he fell down from the third story and was taken up dead. 10/ But Paul went down and bent over him, and embracing him said, Do not be alarmed, for his life is in him. 11/ And when Paul had gone up and had broken bread and eaten, he conversed with them a long while, until daybreak, and so departed. 12/ And they took the lad away alive, and were not a little comforted.

This episode is complete in itself. It is concerned only with Paul; the we of vs 8* is obviously secondary.1 Verse 7*, which does not fit with vss 8* and 9*, where the details are repeated, is the usual redactional preview. Verse 11* is intrusive in its position between vss 10* and 12*. If vss 7* and 11* are removed, then the unity of the piece is clear: what remains is a secular story with a popular comic touch. In the original form the liturgical embellishment was absent. No conclusions about the course and the components of the liturgy can be drawn from the redactional additions, since they do not intend to provide ritual exactitude.2 The unusual position for the Eucharist in the sequence of events cannot be explained on the basis of the actual course of the celebration (neither at the time of Paul nor of Luke). The note has simply been inserted in an awkward manner. 7* For Sunday as the day for gathering for worship, compare 1 Cor 16:2* and Did. 14.3 It is not clear whether the reference is to Saturday night and early Sunday morning, or Sunday night and early Monday morning. Lake and Cadbury argue for the latter since Luke divides the day in the manner of the Greeks, as is shown by comparison of Mark 15:4216:2* with Luke 23:5424:1*. The findings, however, are not unequivocal.4 8* Here is the original exposition. Mention of the lights is aimed at the main motif:5 despite the bright lights, the lad fell asleep. He is just a , youth = , lad (vs 12*), and the sermon was excessively long. Others interpret the mention of the lights as a reference to a festive mood6 or as an apologetic comment: when Christians got together, nothing occurred which needed to be hidden from the light (cf. the well-known charges against the Christians in Minucius Felix Octavius 9 and Tertullian Apol. 89but may we assume that these existed as early as the time of Luke?). 9* A similar accident is reported in Pap. Oxy. 3.475.7 , dead, should not be weakened to as if dead. 10* In the same way this verse does not say that his life is still in him. A real raising of the dead is meant, as in 9:3641*. For the manner of the raising, compare 1 Kgs 17:21 22* (2 Kgs 4:3437*), and for the command not to be alarmed, compare Mark 5:39*. 12* Because of the redactional insertion in vs 11* (see above), vs 12* is unclear. From where did they bring the young man who had been brought back to life, and where did they take him? Without vs 11* the answer is obvious: they took him from where he had fallen back up to the place of the meeting. The detail in vs 12* is the demonstration of the miracle which is stylistically appropriate to the miracle story.
The Journey to Miletus Acts 20:1316*

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13 But going ahead to the ship, we set sail for Assos, intending to take Paul aboard there; for so he had arranged, intending himself to go by land. 14/ And when he met us at Assos, we took him on board and came to Mitylene. 15/ And sailing from there we came the following day opposite Chios; the next day we touched at Samos; and the day after that we came to Miletus. 16/ For Paul had decided to sail past Ephesus, so that he might not have to spend time in Asia; for he was hastening to be at Jerusalem, if possible, on the day of Pentecost. 13* Why does Paul travel by land? Use of an itinerary does not make this any more

intelligible. All explanations for Pauls decision to travel by land are purely speculative.

Luke himself no longer knew the reason. The distance from Troas to Assos is about thirty kilometers. 1415* Here we have a straightforward list of stations. Once again this does not prove that Luke was using a source. This is the construction of the author, for only in this way can we understand that Pauls route from Assos first takes him through Miletus (cf. the surprisingly similar style of description in Xenophon Eph. 1:1112!). For this part of the journey, see Strabo 14.639. , Mitylene, is a later form of , Mytilene. The Koine and Western texts have inserted Trogyllium (a city and promontory opposite Samos) as another station. 16* Given good weather conditions, it was possible to reach Jerusalem in the stated time (allowing for stops in Miletus, Tyre, and Caesarea). But Luke does not make further mention of this intention, and says nothing about the actual time of arrival in Jerusalem. In any case the reason Luke gives for the meeting between Paul and the Ephesian elders in MiletusPauls haste to reach Jerusalemis strange. It would have taken at least five days for the Ephesians to reach Miletus (the distance from Miletus to Ephesus is about fifty kilometers by air; the distance by land was considerably greater). Samos would have been a more convenient meeting place. It is clear that Paul could no longer enter Ephesus, but Luke cannot say this. The accusative of time ([on] the day) is used as the designation of a point in time.1
The Farewell to the Elders of the Ephesian Congregation Acts 20:1738*

20
17 And from Miletus he sent to Ephesus and called to him the elders of the church. 18/ And when they came to him, he said to them: You yourselves know how I lived among you all the time from the first day that I set foot in Asia, 19/ serving the Lord with all humility and with tears and with trials which befell me through the plots of the Jews; 20/ how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house, 21/ testifying both to Jews and to Greeks of repentance to God and of faith in our Lord Jesus Christ. 22/ And now, behold, I am going to Jerusalem, bound in the Spirit, not knowing what shall befall me there; 23/ except that the Holy Spirit testifies to me in every city that imprisonment and affliections await me. 24/ But I do not account my life of any value nor as precious to myself, if only I may accomplish my course and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God. 25/ And now, behold, I know that all you among whom I have gone preaching the kingdom will see my face no more. 26/ Therefore I testify to you this day that I am innocent of the blood of all of you, 27/ for I did not shrink from declaring to you the whole counsel of God. 28/ Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God which he obtained with the blood of his own Son [or: with his (own) blood]. 29/ I know that after my departure fierce wolves will come in among you, not sparing the flock; 30/ and from among your own selves will arise men speaking perverse things, to draw away the disciples after them, 31/ Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. 32/ And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. 33/ I coveted no ones silver or gold or apparel.

36

34/ You yourselves know that these hands ministered to my necessities, and to those who were with me. 35/ In all things I have shown you that by so toiling one must help the weak, remembering the words of the Lord Jesus, how he said, It is more blessed to give than to receive. And when he had spoken thus, he knelt down and prayed with them all. 37/ And they all wept and embraced Paul and kissed him, 38/ sorrowing most of all because of the word he had spoken, that they should see his face no more. And they brought him to the ship.

Since the journey is interrupted, the we also ceases. Apparently the only source material which Luke had was the report about the meeting in Miletus as such. He has composed the details as well as the speech itself. When compared with the previous speeches in Acts, this one represents a new type.1 It is the only one of Pauls speeches which is delivered to Christians. It contains elements of the edifying speech,2 but above all it serves a historical purpose in the framework of the whole: it marks the conclusion of Pauls mission. Stylistic elements of the farewell speech are used for this purpose.3 The speech is more easily structured on the basis of content than in terms of formal elements.4 The threefold , and now, behold, or , and now, yields only an apparent structure; in actuality, these do not mark off the major sections of the speech.5 On the basis of content the speech may be divided as follows: (1) Retrospect 1821; (2) Prospect 2227; (3) Testament 2831; and (4) Blessing 3235. Each section includes a reference to Paul (Pauls self-defense and Paul as paradigm). As in 2 Timothy, the idealized picture of a later time is set forth as the enduring contribution (alongside the transmission of his teaching).6 17* Contrary to the historical facts, the institution of elders is assumed for the Pauline congregations.7 18* In such reminiscences one is directed to the first day, the time of beginnings (cf. 1 Sam 12:2*; Phil 1:5*; Col 1:6*), and then to a survey of the whole of the individuals activity. 19* This verse sketches the picture of Paul as he should always be remembered. Flowery phrases from ecclesiastical language are woven into the speech: ., serving, etc., compare 1 Thess 1:910*; Col 3:24*; Eph 6:7*; , with tears. compare vs 31* and 2 Cor 2:4* (these are in part from popular rhetoric: , with all, cf. 4:29*; 17:11*; Eph 4:2*). 20* The assertion of innocence also fits the style of this type of speech (cf. 1 Sam 12:2 5*; T. 12 Patr.;8 1 Thess 2:112*; 2 Cor 7:2*).9 The assertion that he did not with hold anything is so strongly emphasized with the repetition in vs 27* and also by vs 30* that it cannot be explained simply by referring to the style of the speech.10 This pointed remark is undoubtedly aimed at an actual targetapparently it is directed against advocates of a secret gnostic teaching, which was traced back to Paul.11 21* Here is a good example of a Lukan summary of doctrine, in dependence on a formal schema (cf. 1 Thess 1:910*; Acts 14:15*; 16:31*; 26:18*).12 The unique expression , repentance to God, may be explained by the relationship of , to repent, to the more usual , turn. , repentance, and , faith, indicate the appropriate response to the first and second articles of the creed respectively, Jews and Greeks is a consistent element in Lukes depiction of Christian mission.

 22* , and now, behold, is a LXX expression (cf. 13:11*). In accord with the style of the speech, the retrospect is followed by the prospect. Haenchen is of a different opinion, namely, that the speech at this point is not yet dealing with the future, but first with the uncertain present.13 The present is uncertain, however, precisely because of the future. From Pauls standpoint the threat is still anticipated. ., bound, etc., does not mean Paul considers himself shackled by the Spirit; rather he travels to Jerusalem under the constraint of the Spirit (in contrast to 19:21*). , bind, is being used in reference to a supernatural binding.14 , not knowing, leads immediately to an ominous announcement in vs 23*: except that the Holy Spirit testifies.15 23* Thus Paul knows essentially what awaits him because of the testimony of the Spirit, that is, the testimony mediated by prophets;16 compare 21:4*, 1011*, where there are traces of the reports upon which Luke based this generalization. With this vacillation between not knowing and knowing, Luke can indicate both the divine guidance of Pauls life and also Pauls willingness to endure suffering. He avoids speaking directly of Pauls death. 2425* In these verses, however, he clearly hints at death ( , accomplish the course, cf. 13:25*).17 18 means either I do not consider my life worth mention (thus = , worth)19 or we have here a mixture of two expressions: , I have regard for nothing (cf. variants), and I do not consider my life precious. For , of the grace, compare vs 32*. Joy at the opportunity for self-sacrifice is a favorite motif in ceremonial inscriptions and in rhetorical historiography;20 note Dionysius Halic. 3.16.2; 5.65.4: They would freely expose their persons and lives, which were all they had left, to any dangers ( ). 25* This verse presupposes that Luke is looking back at Pauls death. The wording excludes the possibility that he was set free from Roman imprisonment (and succeeded in making another visit to the East). This also agrees with the Pastorals, which know only one imprisonment of Paul.21 26* This assertion means: if anyone now forfeits eternal life, Paul is innocenthe has carried out his missionary charge faithfully. The following verse provides the basis for this statement, repeating vs 20*. 27* Initiation into the whole counsel of God takes place through public preaching. The opposite of this is the esoteric teaching of the Gnostics, where only the initiates experience the whole (cf. also the esoteric teachings and practices of the Qumran sect, 1QpHab 7.114; 1QS 3.1314; 11.59). On this polemical formulation, compare Irenaeus Adv. haer. 1.1 and Tertullian Praescr. haer. 2223.22 What is actually being affirmed here is the sufficiency of the historical revelation and the transmission of that revelation through the preached word. 28* This verse offers paraenesis for the postapostolic age. It is the only passage in Acts which refers explicitly to false doctrine within the church. This is also a typical feature of farewell speeches (originally connected with an eschatological outlook; cf. Mark 13:22* and the speeches in Matthew); compare 1 Tim 4:17*; 2 Tim 3:14:4*; 2 Pet 2:1 3:18*. There is correspondence in the last, evil days between external threats, through persecution, and internal threats, through heresy. With Luke can be observed the transposition of what was originally eschatological style into a style appropriate to ecclesiastical history and its connection with the concept of tradition. Luke expresses this

conception of authority by attributing to Paul the bequest of a normative teaching authority to the elders at Miletus. The other established factor in the battle against heresy is the conception of office. Indeed, Pauls speech is delivered to officeholders. Overseers (RSV, guardians) or bishops here denotes the task of the elders. From the standpoint of institutional history, this passage reflects the blending together of Pauline congregational polity (with bishops and deacons) and the institution of elders.23 The conception of office (as overseeing) is described by the picture of the shepherd. Compare Philostratus Vita Apoll. 8.22, where Apollonius protects his , flock, from the wolves, the representatives of worldly affairs.24 The institution and the Spirit are tied together (for ordination, cf. 14:23*).25 This synthesis, however, is not yet understood in a catholic manner, because it is not yet secured by a notion of succession, and the office still does not confer to its bearer any indelible character. The blood of Christ plays no independent role in Lukes theology ( ., which he obtained, etc.).26 Here Luke reproduces early Christian tradition; the key word , his own (Rom 8:32*; Heb 9:12*), also belongs to this material. Especially because of the uncertainty of the text, it is not clear (1) whether the subject is God or Christ; or (2) whether is used as an adjective or a substantive: with his (own) blood or with the blood of his Own. If, with B and , , of God, is read after the church, then the construction of the sentence points toward God as the subject of the relative clause. In this case must be understood as a substantive (with the blood of his Own). The patripassianistic statement that God shed his own blood is not suited to this period in time. It would be completely impossible for Luke, who advocates a clear subordinationism; thus the translation which He (God) obtained with the blood of his Own. would then be used in a way similar to , the beloved, and , only begotten (cf. also Rom 8:3233* with Gen 22:16*).27 On the other hand, the expression could simply have been appropriated as a whole, as its non-Lukan character argues. Then, of course, it would have referred to Christ from the beginning, and the unusual impression (that God is the subject) would have resulted only because of the connection with the expression, the church of God, which is itself a common expression (cf. 1 Tim 3:5*, 15*). Thus, in this case, it would be translated which he (Christ) obtained with his blood. does not need to bear the meaning own; it can take the place of the possessive pronoun.28 29* Is , departure, here a euphemism for death? The designation of false teachers as wolves is a common one: Matt 7:15*; Did. 16.3; Ignatius Phld. 2.2; 2 Clem. 5.24; Justin Apol. 1.16.13 and Dial. 35.3. Its use is especially graphic in connection with the picture of the shepherd and the flock. Klein interprets the prophecy in the light of Lukes whole view of history: the original epoch of peace in the church comes to an end with Paul.29 31* , to be alert, is a key word in eschatological paraenesis, which Luke here transposes into his ecclesiastical style, in accord with his construction of history. For , with tears, compare vs 19*; for , three years, see 19:810*. 32* This statement comprises the actual testament. 33* Once again, compare 1 Sam 12:3*.

 3435* Passages such as 1 Thess 2:9* and 4:11* are now formed into a timeless prototype. probably does not mean I have shown you all things (this would be the third statement of this kind, after vss 20* and 27*; such a repetition in itself would be quite legitimate stylistically), but rather, in every respect (RSV, In all things). The alleged word of the Lord is actually a Greek aphorism with a slight Christian touch, namely, the selection of , blessed, instead of , more gladly.30 According to Thucydides 2.97.4, it was originally a Persian axiom. , more, should not be understood in a Semitic, exclusive sense (giving is blessed, receiving is not), but as a genuine comparative.31 Compare here 1 Clem. 2.1: giving more gladly than receiving ( ); Plutarch Mor. 173d: (Artaxerxes) used to say that it is more kingly to give to one who has than to take away ( ); compare also Plutarch Mor. 18182 and 778c; Vita Caes. 16. Note the comparative in 5:29*! The logical connection with the context should not be overemphasized; the saying only serves to strengthen the appeal. On this appeal, compare Sir 29:9*, and on the expression, compare 2 Chr 28:15*. 3638* The farewell scene is intended to underscore the character of the speech as a testament. It, too, clearly points back to the death of Paul. 37* On this verse, compare Gen 33:4*; 45:14*; Tob 7:6*; Luke 15:20*.
From Miletus to Caesarea Acts 21:114*

21
1 And when we had parted from them and set sail, we came by a straight course to Cos, and the next day to Rhodes, and from there to Patara. 2/ And having found a ship crossing to Phoenicia, we went aboard, and set sail. 3/ When we had come in sight of Cyprus, leaving it on the left we sailed to Syria, and landed at Tyre; for there the ship was to unload its cargo. 4/ And having sought out the disciples, we stayed there for seven days. Through the Spirit they told Paul not to go on to Jerusalem. 5/ And when our days there were ended, we departed and went on our journey; and they all, with wives and children, brought us on our way till we were outside the city; and kneeling down on the beach we prayed and bade one another farewell. 6/ Then we went on board the ship, and they returned home. When we had finished the voyage from Tyre, we arrived at Ptolemais; and we greeted the brethren and stayed with them for one day. 8/ On the morrow we departed and came to Caesarea; and we entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 9/ And he had four unmarried daughters, who prophesied. 10/ While we were staying for some days, a prophet named Agabus came down from Judea. 11/ And coming to us he took Pauls girdle and bound his own feet and hands, and said, Thus says the Holy Spirit, So shall the Jews at Jerusalem bind the man who owns this girdle and deliver him into the hands of the Gentiles. 12/ When we heard this, we and the people there begged him not to go up to Jerusalem. 13/ Then Paul answered, What are you doing, weeping and breaking my heart? For I am ready not only to be imprisoned but even to die at Jerusalem for the name of the Lord Jesus. 14/ And when he would not be persuaded, we ceased and said, The will of the Lord be done. 1* This is simply a list of stopping points in we-style. The presence of such a list of

stations on the journey, given for its own sake, without any information about occurrences in any of the cities, is not a sign that Luke is copying a source in rather mechanical fashion.

Rather, Luke is tracing the footsteps of Paul, or perhaps relying on information from one of Pauls companions.1 Compare once again the description of the journey in Xenophon Eph. 1.1112; Ps.-Clem. Hom. 13.1.23; (Recog. 7.25.3), P41, D, gig, and sa add an extra stop, at Myra (cf. 27:5*). 3* The route runs in a southerly direction from Cyprus; this is the direct way. The stretch from Rhodes to Tyre (ca. 420 kilometers) is covered in four [sic] days in Xenophon Eph. 1.1112; 1.14.6.2 , come in sight (with Doric aorist), is probably a nautical term meaning to cause the land to appear, that is, to sight. 45* The haste mentioned in 20:16* is forgotten. Acts only hints in passing at the founding of congregations in Phoenicia (11:19*); in Lukes Gospel, the seacoast belongs to the area within which Jesus preaches (Luke 6:17*). Verses 45* link up with vss 10 11* and 20:23*. The warning about continuing the journey should be interpreted in light of these passages (the present infinitive!). Through the Spirit does not imply that Paul is now commanded not to go to Jerusalem. The warning arises from the concern of those to whom the Spirit unveils the future. Luke also does not thereby seek to characterize the disciples as somewhat weak in faith. He simply wants to demonstrate Pauls willingness to suffer for the faith.3 Is , to go (vs 4*), a technical term (to secure a place on board ship), or does it simply mean to set foot on (20:18*; 25:1*)? 7* usually means to complete. Thus one could conclude that Paul traveled from Ptolemais to Caesarea by land (about 50 kilometers). But in Xenophon Eph. 1.11.2, 5; 1.14.6, the word is used of the continuation of a journey. 8* The title evangelist is rare in the New Testament. It seems to be closely tied, however, to the person of Philip (6:5*; 8:4*, 40*). 9* There appears to be no reason for the mention of the four prophetic daughters, because in this instance they do not prophesy; but the comment does contribute to the mood for the following episode. Does this comment come from the source, or does Luke mention the daughters because they were well known throughout the church?4 1014* The prophecy of Agabus is an independent episode, complete in itself. Agabus (11:28*) is introduced as someone who is unknown; the we comes from Luke. The prophecy originally took no account of the earlier (redactional) predictions with the same message (nor of the presence of the prophetesses!). In this context it builds to a final climax. 11* As in the Old Testament, the prophecy is taken as Gods own word (here he is represented by the Spirit). It is accompanied by a symbolic act (Isa 20:2*; Jer 13:1 11*).5 That the Jews will bind Paul should not be understood as a contradiction to vs 33*. In Lukes view they are the guilty ones; for the terminology, compare Mark 15:1*. 1213* Furthermore, Luke sees no contradiction that Paul is warned by the Spirit and nevertheless goes to Jerusalem.6 This is in accord with the common notion of prophecies and prodigies: they are fulfilled, but not to the exclusion of human decision. Paul must go, but he freely affirms his destiny. For suffering for the name, compare 5:41*.7 14* This verse is not an expression of resignation, but a positive affirmation of the will of God (cf. Luke 22:42*; Mart. Pol. 7.1).
The Arrival in Jerusalem Acts 21:1526*

21

15

17

After these days we made ready and went up to Jerusalem. 16/ And some of the disciples from Caesarea went with us, bringing us to the house of Mnason of Cyprus, an early disciple, with whom we should lodge. When we had come to Jerusalem, the brethren received us gladly. 18/ On the following day Paul went in with us to James; and all the elders were present. 19/ After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. 20/ And when they heard it, they glorified God. And they said to him, You see, brother, how many thousands there are among the Jews of those who have believed; they are all zealous for the law, 21/ and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or observe the customs. 22/ What then is to be done? They will certainly hear that you have come. 23/ Do therefore what we tell you. We have four men who are under a vow; 24/ take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. Thus all will know that there is nothing in what they have been told about you but that you yourself live in observance of the law. 25/ But as for the Gentiles who have believed, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity. 26/ Then Paul took the men, and the next day he purified himself with them and went into the temple, to give notice when the days of purification would be fulfilled and the offering presented for every one of them.

This is the last we-section before the journey to Rome; again, the we fades away when Paul journeys on land. 15* here means make ready. The itinerary hypothesis cannot explain why the stopovers in between Caesarea and Jerusalem are not mentioned here (Luke knows that one day is not enough for this journey of ca. 100 kilometers, cf. 23:32*). 16* The geography has been improved in D and syhmg, allowing for a stop on the way to Jerusalem at a certain village where we stayed with Mnason of Cyprus. This is not to dispute the possibility that some source lies behind Lukes account. It is true, however, that we can no longer recognize precisely what the source comprised.1 17* Verse 17* is somewhat awkward between vss 16* and 18*.2 Because of vs 22*, the brethren cannot be identical with the whole congregation. Is Luke thinking of a circle of Hellenistic Christians around Mnason, or is the brethren received us gladly a Lukan anticipation? If it were, however, the continuation in vs 18* ( , but[!] on the following day) would be harsh. 1819* These verses are reminiscent of 15:4*, 12*, and thus can be ascribed to the Lukan redaction. What lies behind these verses is anybodys guess. It is striking that James emerges only for a moment. The absence of the Twelve in the narrative is surely in accord with the actual facts: leadership of the congregation has already passed over to James.3 The absence of the Twelve is also in accord with the thrust of the Lukan portrayal of history: the Apostolic Council was the turning point from the apostolic to the postapostolic epoch, represented by James in Jerusalem and by Paul in the world. 20* This verse sheds light on 15:21*; the issue here, however, concerns Jewish Christians. 21* The reader of Acts knows that these accusations are false. Paul has always been observant of the Law; he had circumcised Timothy. The accusations (which are denied) shed light on Pauls trial: we know in advance that the charges (24:56*) are without

foundation (24:1321*; 25:8*). Pauls fate is settled precisely as he fulfills obligations of Jewish Law. The real facts were certainly otherwise. A Jew would have understood Rom 10:4* precisely in the sense of these charges (if he did not also take note of the complex train of thought in Romans 3 and 7). Paul certainly anticipated trouble from Jews who disagreed with him (cf. Rom 15:31*). 22* This verse is to be understood on the basis of vs 21*. , What then is to be done? does not mean that the church leadership entertains any doubt about Pauls innocence (we ought not seek in this expression such a meaning in pre-Lukan tradition). They ask only what is to be done in this situation. They will certainly hear seems to make more sense in reference to Jews than to Jewish Christians. Thus it has been suggested that vs 20* originally referred to Jews.4 The focus of this passage, however, is not yet on the attack against Paul, but rather on settling the situation within the church. 23* The elders proposal corresponds to the Lukan understanding of the churchthe proposal testifies to the continuity which runs from Israel through Jewish Christianity and Gentile Christianity (through the apostolic decree). The account which follows certainly raises difficulties if we look closely at Jewish prescriptions about vows, but these result from Lukes inexact knowledge of these prescriptions. Considered in itself, his account contains no contradiction. , vow, can mean a Nazirite vow (Num 6:121*; Philo Ebr. 2);5 shaving the head is a part of the Nazirite vow.6 After four men who have taken a vow (RSV, are under a vow), the reading , upon themselves (P74 A C D), as opposed to , on their own initiative (B ), is to be preferred (cf. Num 6:7*; 30:7*).7 The vow was considered as a good work. Its duration was at least thirty days. The release from the vow (shaving the head and bringing the hair as an offering, plus other offerings, Num 6:1321*) entailed a considerable expense. Making this contribution on behalf of a Nazirite also counted as a good work (Josephus Ant. 19.294). 24* What is here described is certainly no longer in accord with the requirements. ., purify, etc., can only be understood as enter into the vow with them! But that could not be done for a period of only seven days (vs 27*). Luke has misunderstood a report here. The period of purification for Levitical uncleanliness lasted seven days (Num 19:12* LXX; note the same verb, !). Did Luke erroneously combine this passage with Num 6:4*? Haenchen supposes that the source did in fact tell of such a purification of Paul: he had come from abroad; thus it was necessary for him to be purified in order for him to participate in the absolution ceremony for the Nazirites.8 25* This verse seems to be an insertion, and is therefore not to be assigned to the source material but rather to the Lukan redaction.9 Others believe that here Paul is informed about the decree as something new. If so, this material would derive from a source which had not tied the decree to the Apostolic Council. But even the formulation should be understood as redactional. The wording is not for Pauls benefit, but for the readers. 26* For ., fulfillment (of the days of purification), compare Num 6:38*, 13*; 1 Macc 3:49*.
Pauls Arrest Acts 21:2740*

21
27 When the seven days were almost completed, the Jews from Asia, who had seen him in the temple, stirred up all the crowd, and laid hands on him, 28/ crying out, Men of

37

Israel, help! This is the man who is teaching men everywhere against the people and the law and this place; moreover he also brought Greeks into the temple, and he has defiled this holy place. 29/ For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul and brought him into the temple. 30/ Then all the city was aroused, and the people ran together; they seized Paul and dragged him out of the temple, and at once the gates were shut. 31/ And as they were trying to kill him, word came to the tribune of the cohort that all Jerusalem was in confusion. 32/ He at once took soldiers and centurions, and ran down to them; and when they saw the tribune and the soldiers, they stopped beating Paul. 33/ Then the tribune came up and arrested him and ordered him to be bound with two chains. He inquired who he was and what he had done. 34/ Some in the crowd shouted one thing, some another; and as he could not learn the facts because of the uproar, he ordered him to be brought into the barracks. 35/ And when he came to the steps, he was actually carried by the soldiers because of the violence of the crowd; 36/ for the mob of the people followed, crying, Away with him! As Paul was about to be brought into the barracks, he said to the tribune, May I say something to you? And he said, Do you know Greek? 38/ Are you not the Egyptian, then, who recently stirred up a revolt and led the four thousand men of the Assassins out into the wilderness? 39/ Paul replied, I am a Jew, from Tarsus in Cilicia, a citizen of no mean city; I beg you, let me speak to the people. 40/ And when he had given him leave, Paul standing on the steps, motioned with his hand to the people; and when there was a great hush, he spoke to them in the Hebrew language, saying: 27* The seven days are mentioned here as something which is already known. This is

either an indication that the source mentioned the seven days, or that the author has Numbers 6 in mind. What is striking about the whole account is that the real purpose of the journey, the delivering of the collection, is resolutely concealed, although Luke knows about it (24:17*). Haenchen conjectures that in view of the increasingly critical situation in Jerusalem (Rom 15:31*) the collection could no longer be accepted without hesitation; but for the sake of church unity, it could not be refused either. As a way out of this dilemma, according to Haenchen, it was decided to use a part of the collection for the release of some poor Christian Nazirites. In this way it would have been possible for the collection to be accepted Luke no longer understood that they hesitated to accept the collection, and thus did not mention it at all.1 Haenchens conjecture, however, reads too much into the account here. Even Lukes source apparently did not offer a historically accurate picture of Paul, but rather a tendentious one, along the lines of 16:3*.2 By Asia here, Ephesus is meant (compare vs 29* with 20:4*). 28* Compare 6:13*. The theme of Pauls trial is carefully introduced here into the formulation of this verse. From the preceding section the reader already knows what part of the accusation is valid. 29* This verse explains how the misunderstanding came about. Two copies of the inscriptions which denied non-Jews access to the inner courts of the Temple have been discovered The inner courts were marked off by the , , balustrade (see Mid. 2.3; Josephus Bell. 5.19394; 6.12425; Ant. 15.417; Philo Leg. Gai. 212). The text runs as follows: Let no foreigner enter within the screen and enclosure surrounding the sanctuary. Whosoever is taken so doing will be the cause that death overtaketh him ( / / / .

a. 1. 2. b. 1. 2.

/ / / / ).3 Of course, Luke has a simplified picture of the Temple and the area around it.4 He does not distinguish between the various courts, but rather sees the , temple, as a unified precinct, to which only Jews had access. The Roman military were not in an outer court, but rather intervened at the boundary of the Temple area, , out of the Temple. 31* here means notification. On the desecration of the holy place through murder, compare 2 Chr 24:2022* and Matt 23:35*. According to Luke, the Roman garrison consisted of one cohort. The Roman military included: cohors peditata, infantry quingenaria, a cohort of 500 foot soldiers miliaria, a cohort of 1,000 foot soldiers cohors equitata, cavalry and infantry quingenaria, a cohort of 500 troops: 380 infantry and 120 cavalry miliaria, a cohort of 1,000 troops: 760 infantry and 240 cavalry Luke assumes the presence of the larger unit (23:23*). The actual size of the force is unknown. The barracks were in the fort, called the Antonia, at the northwest corner of the Temple area; the fort was connected to the Temple complex by two staircases (Josephus Bell. 5.23847). 3334* Compare 19:32*.5 For two chains, see 12:6*; for , learn the facts, compare 22:30* and 25:26*. 35* Do we detect hints here of an account which said that Paul was no longer able to walk because of the beating he had just received?6 But this would be something Luke could not report, since Paul must immediately deliver his speech.7 36* For , away with him, compare Luke 23:18*; Acts 22:32; John 19:15*; Mart. Pol. 3.2 and 9.2. 3738* This scene is purely redactional; it contains no concrete data. It is intended to establish the first contact with the Roman commander. The author intentionally withholds information about Pauls Roman citizenship in order to heighten the effect of this announcement later. For the present it is enough that Paul is a Jew, and therefore is permitted to enter the Temple, and that he is from Tarsus, thus not the Egyptian, as is evident from his knowledge of Greek. On this latter point, compare Lucian Navig. 2 (of an Egyptian boy): He spoke in a slovenly manner, one long, continuous prattle; he spoke Greek, but his accent and intonation pointed to his native land ( , , ). In regard to the Egyptian, see Josephus Bell. 2.26163 and Ant. 20.16972. He led his followers (according to Bell. from the wilderness, and according to Ant. from Jerusalem) to the Mount of Olives. Felix intervened and some were killed, others captured; according to Ant. there were four hundred dead and two hundred captured, while Bell. speaks of a group of thirty thousand followers. Can this discrepancy be explained by a confusion between = 4 and = 30?8 The leader escaped. His movement must be distinguished from that of the Sicarii (from sica, dagger, Josephus Bell. 2.25457; Ant. 20.186).9 Luke is simply putting together all that he knew about Jewish political movements in order to set Christianity apart from all of them. Josephus also tells about the Egyptian, the Sicarii, and movements out into the wilderness, all in the same passage (Bell. 2.25960).10

 39* , no mean, is a favorite litotes; used of cities, it occurs in Dionysius Halic. 2.35.7; Achilles Tatius 8.3.1: though I am a free man and a citizen of no mean city ( ). Tarsus: Tarsus, the first and greatest and most beautiful metropolis (, [] / / );11 Strabo 14.673. According to Luke, Paul had a dual citizenship (Tarsus and Rome); this had been possible since the time of the empire.12 The edicts of Augustus found at Cyrene are instructive for this development.13 Pauls request to speak to the people and the granting of that request are inconceivable. 40* Hebrew here means Aramaic;14 compare John 5:2*; Josephus Ant. 18.228. For the oratorical gesture, compare 12:17*; 13:16*; 26:1*.
The Speech before the People Acts 22:121*

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Brethren and fathers, hear the defense which I now make before you. And when they heard that he addressed them in the Hebrew language, they were the more quiet. And he said: 3 I am a Jew, born at Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel according to the strict manner of the law of our fathers, being zealous for God as you all are this day. 4/ I persecuted this Way to the death, binding and delivering to prison both men and women, 5/ as the high priest and whole council of elders bear me witness. From them I received letters to the brethren, and I journeyed to Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished. 6 As I made my journey and drew near to Damascus, about noon a great light from heaven suddenly shown about me. 7/ And I fell to the ground and heard a voice saying to me, Saul, Saul, why do you persecute me? 8/ And I answered, Who are you, Lord? And he said to me, I am Jesus of Nazareth whom you are persecuting. 9/ Now those who were with me saw the light but did not hear the voice of the one who was speaking to me. 10/ And I said, What shall I do, Lord? And the Lord said to me, Rise, and go into Damascus, and there you will be told all that is appointed for you to do. 11/ And when I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus. 12 And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there, 13/ came to me, and standing by me said to me, Brother Saul, receive your sight. And in that very hour I received my sight and saw him. 14/ And he said, The God of our fathers appointed you to know his will, to see the Just One and to hear a voice from his mouth; 15/ for you will be a witness for him to all men of what you have seen and heard. 16/ And now why do you wait? Rise and be baptized, and wash away your sins, calling on his name. 17 When I had returned to Jerusalem and was praying in the temple, I fell into a trance 18/ and saw him saying to me, Make haste and get quickly out of Jerusalem, because they will not accept your testimony about me. 19/ And I said, Lord, they themselves know that in every synagogue I imprisoned and beat those who believed in thee. 20/ And when the blood of Stephen thy witness was shed, I also was standing by and approving, and keeping the garments of those who killed him. 21/ And he said to me, Depart; for I will send you far away to the Gentiles. 1 2

Like the preceding speeches, the entire defense speech given before the people is Lukes creation. The issue which was most important at the moment, the charge of defiling the temple, is not dealt with; this is a proven literary technique. At the conclusion, once again the device of interruption is employed, after Luke has allowed Paul to say everything that he wants him to in this passage.1 Here Luke is setting forth the fundamental debate between Christianity and Judaism. 1* For the address here, compare 7:2* (but in that passage members of the Sanhedrin are being addressed!).2 Vocabulary associated with , to defend oneself, emerges in these chapters; compare Philostratus Vita Apoll. 7.29, 3235, 4041, and 8.1 with the major speech in 8.7. 2* Compare 21:40*. The variants in the reports of Pauls conversion have been discussed in connection with 9:119a*. 3* The autobiographical retrospect has been formulated to fit the situation. Paul must present himself as a Jew and must at the same time explain his associations (known to the crowd, 21:2829*) with non-Jews. Luke does not allow Paul to explain that these associations did not affect his faithfulness to the Law, for reasons connected with the composition of the speech. For the biographical schema: , bornbrought upeducated,3 compare Arrian Bithynica frg. 1.2, concerning himself:4 For he declares his race to be Nikomedian in this history, and that he was born and raised and educated there ( [] , ); Ovid Tr. 4.10.316: Sulmo is my native place there I first saw the light while still off tender age we began our training, and through our fathers care we came to attend upon men of the city distinguished in the liberal arts (Sulmo mihi patria est editus hinc ego sum protinus excolimur teneri curaque parentis imus ad insignes urbis ab arte viros).5 Luke assumes that Pauls family moved to Jerusalem (26:4*; but for a contrary view, cf. Gal 1:22*). Gamaliel6 was a Hillelite. Pauls exegetical method utilized elements of the school of Hillel, which had appropriated the principles of Hellenistic hermeneutics.7 , at the feet (Luke 8:35*; 10:39*) should (on the basis of the schema) be connected with , educated. For , , law of our fathers, being zealous, compare Gal 1:14*. This does not fit with the Lukan(!) picture of Gamaliel (but cf. 26:5*), where the key word , strict, is found. For , strictness, in connection with , law, see Isocrates 7.40; compare Josephus Bell. 2.162; Vita 191. For , zealous for God, see C. Musonius Rufus 37.3 and Epictetus 2.14,13; compare Num 25:13* and Rom 10:2*. , zealot, is also a key word in biography (used of the pupil), as may be seen in Nicholas of Damascus8 and Marcellinus Vita Thuc. 35. Unlike the historical Paul (Phil 3:411*), the Lukan Paul does not reject his earlier zeal for the Law, he only condemns the false conclusions that he once drew from it. 4* For , the Way, compare 9:2*. For , to the death, compare 9:1* (, murder, 26:10*). 5* Luke compresses the time. The impression is given that the same high priest is still in power (although in 23:5*, Paul does not know the high priest!). The character of an autobiographical account is maintained In the report found in 9:119a*, it said , to the synagogues. Here Paul the Jew speaks of his brethren. , council of elders, equals the Sanhedrin (Luke 22:66*).9

 6* The note about the time of day is absent in the first version (9:3*).10 9* Hearing and seeing exchange places in comparison with 9:7*. This is connected with the intensification of the light imagery. There is no longer any difference between the use of the accusative (here and 26:14*) and the genitive (9:7*) with , to hear.11 11* , to look at, is used in an unusual way here. Should we read , I saw nothing (B)? 13* means to open the eyes or to see again. Here we have the latter meaning, though , to him, does not fit with it. Haenchen thinks that is an interpolation, which corresponds to the similarly inappropriate in vs 11*.12 1415* The coloring isagain, to suit the situationmore biblical than 9:17*: Ananias speaks as a Jewish Christian. The will of God encompasses the whole of his plan of salvation (cf. 20:27*).13 For , the Just One,14 compare 3:14*. In Luke, , witness, is first of all the eyewitness to the ministry and the resurrection of Jesus.15 Here the concept is expanded so that Paul is also included, and so that he can become the connecting link between the apostolic and the postapostolic times.16 Pauls speech also belongs to this witness he is to bear (cf. 2 Macc 3:3436*!).17 16* , why do you wait? is not to be pressed psychologically, as if Paul still had some final doubts. It is an expression, already found in classical Greek, like Get up! Perhaps it was a cultic formula used with initiation rites; compare Corp. Herm. 1.26; Apuleius Met. 11.22; also Acts Thom. 73 and 78.18 Luke ties the Greek expression together with the Jewish , and now.19 1721* Pauls preaching in Damascus and Jerusalem is replaced by the vision in the temple, which is absent in both parallel accounts. It belongs to that traditionary complex which connects Paul biographically to Jerusalem (vs 3*; 23:16*) and which determines the Lukan picture of Paul. It can no longer be determined where Luke received these reports. In any case, they reflect a split in the tradition about Paul which already existed in the early period.20 The account here cannot be harmonized with Gal 1:172:2*. Nor does the episode fit with 9:2930*. Taken by itself, it assumes no previous call. Indeed, it does not fit in with such a call, and it forms a concurrent variant to the account of the call on the way to Damascus.21 Of course Luke has had a hand in shaping the material. From Luke stems the reference back to Stephen, corresponding to Lukes earlier introduction of Paul into the story of Stephen. He takes up this story because with it he can set forth the continuity between the original congregation in Jerusalem and the present church, and also because in this special situation he can clarify the relationship of Paul (and Christ)22 to the Temple. By linking the authority of Paul with this place so significant in the history of salvation, Luke creates some additional reality that mediates between the commissioning Christ and the commissioned Paul in addition to Ananias, who represents the church. This is in accord with Lukes portrait of Paul.23 17* On the impossible construction here, compare Luke 3:21*.24 18* The notion that the mission to the Gentiles is caused by the obduracy of Israel has already been worked into the parable of the banquet (Luke 14:1624*). In comparison with Paul (Romans 911), we note that the hope for the conversion of Israel before the end of the world is absent. Israels turning away from salvation is final, as is clear in Pauls concluding statement in 28:8*. 19* An objection to Gods commission is a motif widespread in the Old Testament. The testimony of a convert counts as especially convincingeven to this day.

 20* See above on vss 1415*. The word , witness, develops in the direction of martyr, even if the technical sense has not yet been reached.25 Norbert Brox disputes this martyriological sense but must concede that the meaning of the word in this passage is singular.26
Paul Identifies Himself as a Roman Citizen Acts 22:2229*

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22 Up to this word they listened to him; then they lifted up their voices and said, Away with such a fellow from the earth! For he ought not to live. 23/ And as they cried out and waved their garments and threw dust into the air, 24/ the tribune commanded him to be brought into the barracks, and ordered him to be examined by scourging, to find out why they shouted thus against him. 25/ But when they had spread out his hands for [or: with] the thongs, Paul said to the centurion who was standing by, is it lawful for you to scourge a man who is a Roman citizen, and uncondemned? 26/ When the centurion heard that, he went to the tribune and said to him, What are you about to do? For this man is a Roman citizen. 27/ So the tribune came and said to him, Tell me, are you a Roman citizen? And he said, Yes. 28/ The tribune answered, I bought this citizenship for a large sum. Paul said, But I was born a citizen, 29/ So those who were about to examine him withdrew from him instantly; and the tribune also was afraid, for he realized that Paul was a Roman citizen and that he had bound him. 22* The interruption by the Jews at the mention of salvation for the Gentiles is

deliberate.1 In actuality the speech is complete.2 23* [sic], to throw off, can mean actually casting off clothing (Lucian Syr. dea. 51) or waving it;3 compare iactare togas, toss [ones] toga, as in Ovid Am. 3.2.74: and toss your togas in signal from every side (et date iactatis undique signa togis). For this scene, compare Philo Flacc. 144 and Lucian Salt. 83. Compare further Pap. London 2785.3637:4 the speaker cast off his garment with his right hand ( []/ []). The reconstruction is uncertain, however; Herbert A. Musurillo now reconstructs as follows after Heliodorus Aeth. 6 .8: ]/ , [ ] / , [ ]/ . (then the speaker, tearing off his garment, threw himself on the ground, and said ).5 24* The use of torture was prescribed for noncitizens and slaves.6 25* , to stretch out [the hands], can mean with thongs, for the scourging, or better for the thongs, (untranslatable particle) used with a direct question is Hellenistic (cf. 21:37*).7 Either without a hearing (16:37*) or without sentence may be added to , condemn; Cicero Verr. 2.5.66: To bind a Roman citizen is a crime, to flog him is an abomination, to slay him is almost an act of murder (Facinus est vincire civem Romanum, scelus verberare, prope parricidium necare).8 The reason for Pauls delay in appealing to his rights as a citizen should be sought in Lukes technique as a writer. A short dialogue furnishes the basis for the further course of the legal process. 28* means capital, sum of money. Concerning the purchase of citizenship rights under Claudius, see Dio Cass. 60.17.5ff.9 On the higher esteem accorded citizens by birth, compare Ovid Tr. 4.10.78: I was heir to rank (if rank is aught) that came from forefathers of older timeKnight fresh made by fortunes gift (Si quid id est, usque a proavis vetus ordinis heres, non modo fortunae munere factus eques).10

The Presentation before the Council Acts 22:3023:11*

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30 But on the morrow, desiring to know the real reason why the Jews accused him, he unbound him, and commanded the chief priests and all the council to meet, and he brought Paul down and set him before them. 23:1/ And Paul, looking intently at the council, said, Brethren, I have lived before God in all good conscience up to this day. 2/ And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3/ Then Paul said to him, God shall strike you, you whitewashed wall! Are you sitting to judge me according to the law, and yet contrary to the law you order me to be struck? 4/ Those who stood by said, Would you revile Gods high priest? 5/ And Paul said, I did not know, brethren, that he was the high priest; for it is written, You shall not speak evil of a ruler of your people.

23
6 But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in council, Brethren, I am a Pharisee, a son of Pharisees; with respect to the hope and the resurrection of the dead I am on trial. 7/ And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8/ For the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees acknowledge them all. 9/ Then a great clamor arose; and some of the scribes of the Pharisees party stood up and contended, We find nothing wrong in this man. What if a spirit or an angel spoke to him? 10/ And when the dissension became violent, the tribune, afraid that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them and bring him into the barracks. 11 The following night the Lord stood by him and said, Take courage, for as you have testified about me at Jerusalem, so you must bear witness also at Rome. 30* This incident is historically impossible: the tribune is afraid because he has seized a

Roman citizen, but he leaves him overnight in chains; he does not interrogate Paul himself, but rather allows the Roman citizen to be presented before Jewish authorities. The statements about the meeting room of the Sanhedrin differ in Josephus and the Mishnah.1 23:1* Compare 24:16*.2 As Haenchen says, How this squares with the (alleged) participation in the killing of Stephen and other Christians, one may of course not ask.3 2* Ananias had been high priest since about 48 (Josephus Ant. 20.103); it follows from Ant. 20.179 that he was deposed during the time when Felix was in office. He was murdered by a mob in the year 66 (Bell. 2.44142). 3* It is not necessary to explain this verse as a vaticinium ex eventu (a prophecy [created] out of the event). ., strike, etc., is a Jewish curse. Was whitewashed wall also a current term of abuse (with an allusion to Ezek 13:1016*; cf. CD 8.12)? Of course one ought not psychologize about the character of Ananias (Josephus Ant. 20.2057). Luke is characterizing Judaism through its representativesits relation to the Law is broken and hypocritical (cf. 7:5053*). The entire scene is inconceivable: How could Paul not have known the one who was presiding? Behind this scene lie some vague details, not a historically accurate account. 45* The reaction is impossibly feeble and Pauls statement unthinkable. An explanation for Pauls failure to recognize Ananias because of alleged nearsightedness

can only be viewed as comic. Pauls reply, however, is appropriate to Lukes intent. Once again Paul shows himself as obedient to the Law4 and in accord with the developing story Luke has composed, conflict cannot yet arise.5 The quotation comes from Exod 22:27*. 6* The anecdotal style shines through in this scene in which Pauls action is naively portrayed as an adroit chess move (cf., in contrast, Phil 3:35*). The aorist participle (when Paul perceived that) would seem more appropriate in a single anecdote than in the context of a historical account in which Paul is considered as a former trusted member of this body (see 22:5* with the present tense of , as the high priest and the whole council of elders bear me witness!). One would expect a present participle here. What Paul says about his faith is tailored to fit Lukes designthe belief in a general resurrection is the link between (genuine) Judaism and Christianity. Hence the Jews should realize that their faith comes to fulfillment in Christianity. , hope, and , resurrection, form a hendiadys;6 in this way Luke avoids a double genitive. Thus one ought not distinguish this from belief in resurrection (taking it, perhaps, as referring to messianic hope; the Messiah is not mentioned intentionally).7 The question which, according to 22:30*, was the reason for bringing Paul before this group does not arise at all. The scene rather serves to set forth the fundamental relationship between Judaism and Christianity. Looking ahead to the subsequent course of events, it has already been demonstrated here that this , dispute, has nothing to do with Roman law.8 7* This verse points to the hopelessness of a Judaism that denies belief in the resurrection; it is divided within itself. 8* Luke knows that the Sadducees reject belief in the resurrection (Luke 20:2733*; cf. Josephus Bell. 2.165), but he does not know whynamely their limiting Scripture to the Torah and their rejection of tradition. Thus he alters the picture of them by depicting them as skeptics. In his opinion they are not true Jews. , all (literally both), is loose Hellenistic usage (cf. 19:16*). 9* The desired result occurs immediately, and the reader sees that the Jews are not clear about their own religion. 11* For , must, compare 19:21*; Josephus Vita 2089.
The Plot on Pauls Life; Transfer to Caesarea Acts 23:1235*

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12 When it was day, the Jews made a plot and bound themselves by an oath neither to eat nor drink till they had killed Paul. 13/ There were more than forty who made this conspiracy. 14/ And they went to the chief priests and elders, and said, We have strictly bound ourselves by an oath to taste no food till we have killed Paul. 15/ You therefore, along with the council, give notice now to the tribune to bring him down to you, as though you were going to determine his case more exactly. And we are ready to kill him before he comes near. Now the son of Pauls sister heard of their ambush; so he went and entered the barracks and told Paul. 17/ And Paul called one of the centurions and said, Take this young man to the tribune; for he has something to tell him. 18/ So he took him and brought him to the tribune and said, Paul the prisoner called me and asked me to bring this young man to you, as he has something to say to you. 19/ The tribune took him by the hand, and going aside asked him privately, What is it that you have to tell me? 20/ And he said, The Jews have agreed to ask you to bring Paul down

16

23

26

31

to the council tomorrow, as though they were going to inquire somewhat more closely about him. 21/ But do not yield to them; for more than forty of their men lie in ambush for him, having bound themselves by an oath neither to eat nor drink till they have killed him; and now they are ready, waiting for the promise from you. 22/ So the tribune dismissed the young man, charging him, Tell no one that you have informed me of this. Then he called two of the centurions and said, At the third hour of the night get ready two hundred soldiers with seventy horsemen and two hundred spearmen to go as far as Caesarea. 24/ Also provide mounts for Paul to ride, and bring him safely to Felix the governor. 25/ And he wrote a latter to this effect: Claudius Lysias to his Excellency the governor Felix, greeting. 27/ This man was seized by the Jews, and was about to be killed by them, when I came upon them with the soldiers and rescued him, having learned that he was a Roman citizen. 28/ And desiring to know the charge on which they accused him, I brought him down to their council. 29/ I found that he was accused about questions of their law, but charged with nothing deserving death or imprisonment. 30/ And when it was disclosed to me that there would be a plot against the man, I sent him to you at once, ordering his accusers also to state before you what they have against him. So the soldiers, according to their instructions, took Paul and brought him by night to Antipatris. 32/ And on the morrow they returned to the barracks, leaving the horsemen to go on with him. 33/ When they came to Caesarea and delivered the letter to the governor, they presented Paul also before him. 34/ On reading the letter, he asked to what province he belonged. When he learned that he was from Cilicia 35/ he said, I will hear you when your accusers arrive. And he commanded him to be guarded in Herods praetorium.

This extended account appears once again to derive from an independent anecdote, which knows nothing about a trial before the Sanhedrin1 and even conflicts with such an event. Luke repeats the motif of the attempt on Pauls life in chapter 25. 12* means plot here (cf. vs 13*). For , to bind with an oath, compare 1 Enoch 6.45.2 1315* The Western text has smoothed out this section. 15* This proposal makes sense only in an individual anecdote, not in the present context. , with the council, should come after , you. , decide, determine (a legal term), here means simply , find out about (it does not refer to the judicial decision!). For , more exactly, compare vs 20*. 16* Did the notion that Pauls parents had lived in Jerusalem (22:3*) arise from information about relatives of Paul who lived in Jerusalem? Visits to people in prison were possible (Matt 11:2*; 25:36*; Pass. Perp.; etc.). The style is peaceful and idyllic; details are expanded for their own sake. 20* The reading , you (singular) were going to, is well attested; but vs 15* demands , they were going to: the Sanhedrin wants to be informed. could be an accommodation to 22:30*.3 2122* These verses awaken some anticipation of the burlesque: What will happen to the conspirators who have so bound themselves by their oath?4 22* This sentence provides one of the examples of alternation between indirect and direct discourse (then cf. vs 24*, where direct speech changes to indirect).

 23* The display of troops here is sheer fantasy (half the garrison in the capital city).5 The display intends to illustrate the importance of the prisoner, the enormity of the danger, and the quality of the measures taken by Roman military officials. Luke is unaware that secrecy and such a display do not fit. For , two, compare 19:14* and Luke 7:18*. The type of troops called , RSV, spearmen, appear elsewhere only in late (Byzantine) documents. 24* , governor, is also used as a designation for the procurator in Josephus (cf. Luke 3:1*).6
Excursus: Antonius Felix

Claudius (?, as in the mss. of Josephus Ant. 20.137) Antonius Felix was a freedman, the brother of Pallas who was a powerful figure under Claudius. Because of this connection, despite his origins, he became procurator. According to Suetonius (Claud. 28), he married three princesses in succession. The anger at his being named to a position which had formerly been reserved for nobility is reflected in Tacitus Hist. 5.9: The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practiced every kind of cruelty and lust, wielding the power of king with all the instincts of a slave (Claudius, defunctis regibus aut ad modicum redactis, Iudaeam provinciam equitibus Romanis aut libertis permisit, e quibus Antonius Felix per omnem saevitiam ac libidinem ius regium servili ingenio exercuit); Ann. 12.54; (Felix) considered that with such influences behind him all malefactions would be venial (cuncta malefacta sibi inpune ratus tanta potentia subnixo). He receives poor marks from Josephus as well. During his term of office the situation in Palestine worsened considerably with the appearance of the Sicarii and zealots, against whom he fiercely struggled. The dates for his time of office are debated. According to Tacitus (Ann. 12.54), in the year 52 he for a while past had held the governorship of Judea (iam pridem Iudaeae impositus). According to Josephus Bell. 2.247 and Ant. 20.13738, he arrived in the year 52/53. The latter is more probable; in Tacitus the relationships in Palestine are described with some confusion. Scholars do not agree about the end of his term either. In Ant. 20.182, Josephus writes that after he was deposed a delegation of Jews from Caesarea complained to Nero about him, but Felix was protected by Pallas. This would have to have occurred before the downfall of Pallas (the end of 55). This would place Felixs term at about 5355. Acts 24:27* (, two years) cannot be invoked in support of this proposed dating.7 According to Eusebius Chron.,8 Festus had already taken office in the year 54; according to Jerome Chron.9 in the year 56, which fits with the dates proposed for Felix.10 Perhaps one ought not in fact build too much on Josephuss note about the help of Pallas; it is gossip.11 The early dating nevertheless remains possible and probable. 25* For ., to this effect, compare () , its

contents were as follows, in 1 Macc 11:29*; 15:2*; Josephus Ant. 11.215; etc. For , content ( RSV, effect), compare 3 Macc. 3.30*; Aristeas 34. The letter is redactional; it serves to illumine the situation from the Roman standpoint (as Luke understands it). Legal innocence is acknowledged by the first Roman functionary who dealt with the matter. The view is the same as in the Gallio scene: the Roman does not state that Christianity is identical with Judaism, but rather that the whole matter is of no concern to Rome. 26* The form of greeting in the letter is the normal one as in 15:23*. Compare : egregius, excellency, with the following inscription from the time of Nero: to Julius Vestinus, his excellency the governor ( ).12 2735* There is a good deal of juristic terminology here: (, to seize; /, accused/accusation; , accuser; , deserving death; , to disclose; , to order; compare vs 33*, , to

present; vs 35*, , to give someone a hearing;13 , deserving charge, that is, a charge deserving death or imprisonment.14 30* The conclusion in this verse prepares for 24:123*.15 With ., ordering, etc., the redactional character is especially clear. This instruction the tribune could only transmit to the accusers when Paul was safely out of Jerusalem.16 31* Antipatris is situated between Lydda and Caesarea, about sixty kilometers from Jerusalem and forty kilometers from Caesarea. On the distance between Jerusalem and Caesarea, compare the anecdote in Josephus Bell. 1.79. 34* The question about the home province is in accord with the order of the legal process.17 equals , what. 35* The site of the praetorium is no longer known.18 The conduct of Felix is correct; we cannot read into the text here that he is seeking a delay.
The Trial before Felix Acts 24:123*

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1 And after five days the high priest Ananias came down with some elders and a spokesman, one Tertullus. They laid before the governor their case against Paul; 2/ and when he was called, Tertullus began to accuse him, saying: Since through you we enjoy much peace, and since by your provision, most excellent Felix, reforms are introduced on behalf of this nation, 3/ in every way and everywhere we accept this with all gratitude, 4/ But, to detain you no further, I beg you in your kindness to hear us briefly. 5/ For we have found this man a pestilent fellow, an agitator among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6/ He even tried to profane the temple, but we seized him. 8/ By examining him yourself you will be able to learn from him about everything of which we accuse him. 9 The Jews also Joined in the charge, affirming that all this was so. 10 And when the governor had motioned to him to speak, Paul replied: Realizing that for many years you have been judge over this nation, I cheerfully make my defense. 11/ As you may ascertain, it is not more than twelve days since I went up to worship at Jerusalem; 12/ and they did not find me disputing with any one or stirring up a crowd, either in the temple or in the synagogues, or in the city. 13/ Neither can they prove to you what they now bring up against me. 14/ But this I admit to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the law or written in the prophets, 15/ having a hope in God which these themselves accept, that there will be a resurrection of both the just and the unjust. 16/ So I always take pains to have a clear conscience toward God and toward men. 17/ Now after some years I came to bring to my nation alms and offerings. 18/ As I was doing this, they found me purified in the temple, without any crowd or tumult. But same Jews from Asia 19/ they ought to be here before you and to make an accusation, if they have anything against me. 20/ Or else let these men themselves say what wrongdoing they found when I stood before the council, 21/ except this one thing which I cried out while standing among them, With respect to the resurrection of the dead I am on trial before you this day. 22 But Felix, having a rather accurate knowledge of the Way, put them off, saying, When Lysias the tribune comes down, I will decide your case. 23/ Then he gave orders to

the centurion that he should be kept in custody but should have some liberty, and that none of his friends should be prevented from attending to his needs. 1* A spokesman can represent the accusers as well as the accused; compare Achilles

Tatius 7 and 8; also note the examples in the papyri! , laid case, is a technical term meaning to bring formal charges against someone.1 What follows here is the only debate in the book, with extensive use of rhetorical devices.2 Of course it does not follow from the juristic-rhetorical terminology that the speech (or an original on which it is based) is authentic; rather, it means that Luke has composed it in accord with rhetorical style. Compare the parody in Lucian Bis acc. 16ff, which, also, is not an extended speech. The point of the accusation is mentioned, but not developed rhetorically. 2* The genitive absolute , when (he) was called, is part of official legal style.3 Taken by itself, the word is used for the summons to a trial, not for the bringing forward (, to bring) of one who is already in custody. The speech begins with the captatio benevolentiae, currying of favor, which is part of the rhetorical style (cf. Lucian Bis acc. 17). For examples of , much, at the beginning of a speech,4 compare Thucydides 1.80.1; 2.35.1; 3.37.1; etc.5 For the style in general, compare Dionysius Halic. 5.1.4: It appeared that the kings had been the authors of a great many advantages to the commonwealth ( ).6 Since this praise is a part of rhetorical style, it is unnecessary to explain the praise of Felix by appeal to contemporary events (by a reference, say, to Felixs struggle against guerrilla organizations; see Josephus Bell. 2.25383; Ant. 20.16061). Other key words are also typical of rhetorical style: , reform (and , good order, Koine text), , provision. , peace, and appear on coins.7 Tertullus is not trying to distance himself from the Jews by using the expression , this nation; compare the use of we in the speech. Paul uses the same expression in vs 10*. It is not necessary to understand here in a technical administrative sense as provincia, province or provincial administration.8 3* , in every way and everywhere, occurs in petitions.9 4* With yet another rhetorical expression this sentence leads into the actual subject at hand. perhaps means to weary (as in the LXXJob 19:2*; Isa 43:23*); note Lucian Bis acc. 26: But not to prolong my introduction when the water has been running for some time [a water clock!], I will begin my complaint ( , , ).10 , further, and , briefly, are expressions characteristic of administrative style.11 For the request for a hearing, compare Lucian Bis acc. 16: Listen first, gentlemen of the jury (, ); Acta Isidori: My Lord Caesar, I beseech you to hear my account of my native citys suffering ( , [ ] [ ]).12 56* The accusation concerns seditio, sedition and profaning the temple13 (the mere attempt was enough; cf. 25:8*). The apologetic intent appears in the inclusion of the whole sect of the Nazarenes.14 In this way we are prepared for Pauls arguments in vss 1416*. Here he appears as the representative of the ecumenical church. (7) The Western text inserts an invective against Lysias: And we would have judged him according to our law. But the chief captain Lysias came and with great violence took him

3.4.18. The guards were liable for the prisoners (cf. Code of Justinian 9.4.4). The statement here gives the impression that Agrippa went immediately to Caesarea, butas a redactional statementit should not be used for dating.

out of our hands, commanding his accusers to come before you. It refers , from him, in vs 8* to Lysias. 8* The invitation here extended to Felix to determine Pauls wrongdoing is in vs 20* directed back at Pauls accusers: or else let these men themselves say what wrongdoing they found. 10* Pauls own captatio benevolentiae (see on vs 2*, above) is limited to an appeal to the professional expertise of Felix (cf. vs 22*). Thereby Paul can discuss the religious issues with the hope of convincing Felix that there is no legal case at issue here (not just that Christianity and Judaism are to be equated). , for many years, taken by itself could be understood in light of Tacitus Ann. 12.54: for a while past had held the governorship of Judaea (iam pridem Iudaeae inpositus).15 But here again we have an example of flowery language. In his letter to the Alexandrians, written during the first year of his reign, Claudius refers to the benevolence that he has demonstrated to them , for a long time.16 11* As you may ascertain refers back to vs 8* and prepares for the rebuttal (vss 13*, 20*). The reference to the brevity of his stay is probably not intended to indicate that the time was too short for a , insurrection, but rather that his stay is easily reviewed. The twelve days arise simply by adding the seven days of 21:27* and the five of 24:1*. to worship, is more precisely defined in vs 17*. 13* Paul calls upon the fundamental legal principle that one is innocent until proven guilty. 1415* The contemptuous designation , sect (cf. vs 5*), is corrected by the term , Way. The explanation about the essence of Christianity is fundamental: It is the true fulfillment of Judaism. Belief in the resurrection, in its general Lukan form, appears alongside the conception of God and the theme of promise and fulfillment (cf. Luke 24:44 45*) as central doctrines.17 No mention of the special resurrection of Jesus is made until 25:19* (because this was a controversial matter).
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