03750
 \\Then saith he to Thomas\\ (\\eita legei ti Thomi\\). Jesus turns
 directly to Thomas as if he had come expressly for his sake. He
 reveals his knowledge of the doubt in the mind of Thomas and
 mentions the very tests that he had named
 # 25
 \\Be not faithless\\ (\\m ginou apistos\\). Present middle imperative of
 \\ginomai\\ in prohibition, "stop becoming disbelieving." The doubt
 of Thomas in the face of the witness of the others was not a
 proof of his superior intelligence. Sceptics usually pose as
 persons of unusual mentality. The medium who won Sir Arthur Conan
 Doyle to spiritualism has confessed that it was all humbug, but
 he deceived the gullible novelist. But Thomas had carried his
 incredulity too far. Note play on \\apistos\\ (disbelieving) and
 \\pistos\\ (believing).

03751
 \\My Lord and my God\\ (\\Ho kurios mou kai ho theos mou\\). Not
 exclamation, but address, the vocative case though the form of
 the nominative, a very common thing in the _Koin_. Thomas was
 wholly convinced and did not hesitate to address the Risen Christ
 as Lord and God. And Jesus accepts the words and praises Thomas
 for so doing.

03752
 \\Thou hast believed\\ (\\pepisteukas\\). Perfect active indicative.
 Probably interrogative, but "it was _sight_, not _touch_ that
 convinced Thomas" (Bernard). \\And yet\\ (\\kai\\). Clear use of \\kai\\ in
 the adversative sense. Thomas made a noble confession, but he
 missed the highest form of faith without the evidence of the
 senses. Peter
 # 1Pe 1:8
 uses language that seems like a reminiscence of the words of
 Jesus to Thomas which Peter heard.

03753
 \\Many other signs\\ (\\polla alla smeia\\). Not only those described in
 the Synoptic Gospels or referred to in general statements, but
 many alluded to in John's Gospel
 # 2:23; 4:45; 12:37
 \\Are not written\\ (\\ouk estin gegrammena\\). Periphrastic perfect
 passive indicative of \\graph\\, do not stand written, are not
 described "in this book." John has made a selection of the vast
 number wrought by Jesus "in the presence of the disciples"
 (\\enpion tn mathtn\\), common idiom in Luke, not in Mark and
 Matthew, and by John elsewhere only in
 # 1Jo 3:22
 John's book is written with a purpose which he states.

03754
 \\Are written\\ (\\gegraptai\\). Perfect passive indicative of \\graph\\,
 "have been written" by John. \\That ye may believe\\ (\\hina\\
 \\pisteute\\). Purpose with \\hina\\ and the present active subjunctive
 of \\pisteu\\, "that you may keep on believing." The book has had
 precisely this effect of continuous and successive confirmation
 of faith in Jesus Christ through the ages. \\Jesus is the Christ,\\
 \\the Son of God\\ (\\Isous estin ho Christos ho huios tou theou\\). The
 man named Jesus is identical with the Messiah (the Anointed One)
 as opposed to the Cerinthian separation of the Jesus of history
 and the Christ (\\aeon\\) of theology. And the Docetic notion of a
 phantom body for Jesus with no actual human body is also false.
 Jesus is the Son of God with all that this high term implies, the
 Logos of
 # Joh 1:1-18
 (the Prologue). "Very God of very God," Incarnate Revealer of
 God. But there is a further purpose. \\And that believing ye may\\
 \\have life in his name\\ (\\kai hina pisteuontes zn echte en ti\\
 \\onomati autou\\). Note present participle \\pisteuontes\\ (continuing
 to believe) and the present active subjunctive \\echte\\ (keep on
 having). "Life" (\\zn\\) is eternal life so often mentioned in this
 Gospel, life to be found only in the name (and power) of Jesus
 Christ the Son of God. This verse constitutes a fitting close for
 this wonderful book and John may at first have intended to stop
 here. But before he published the work he added the Epilogue
 (Chapter XXI) which is written in the same style and gives a
 beautiful picture of the Risen Christ with a side-light on John
 and Peter (restored to fellowship).

03755
 \\Manifested himself\\ (\\ephanerosen heauton\\). First aorist active
 indicative of \\phanero\\ with the reflexive pronoun (cf.
 # 7:4; 13:4
 For the passive see
 # 1:31; 21:14
 Jesus was only seen during the forty days now and then
 # Ac 1:3
 ten instances being recorded. The word \\phanero\\ is often used of
 Christ on earth
 # Joh 1:31; 2:11; 1Pe 1:20; 1Jo 1:2
 of his works
 # Joh 3:5
 of the second coming
 # 1Jo 2:28
 of Christ in glory
 # Col 3:4; 1Jo 3:2
 \\At\\ (\\epi\\). By or upon. \\Of Tiberias\\ (\\ts Tiberiados\\). As in
 # 6:1
 instead of the usual "Sea of Galilee." Tiberias, the capital city
 of Galilee, gave this epithet to the Sea of Galilee. This is not
 the appearance in Galilee prearranged by Jesus
 # Mr 16:7; Mt 28:7,16

03756
 \\There were together\\ (\\san homou\\). These seven (Peter, Thomas,
 Nathanael, the sons of Zebedee, and two others). We know that the
 sons of Zebedee were James and John
 # Mt 4:21
 mentioned by name nowhere in John's Gospel, apparently because
 John is the author. We do not know who the "two others of his
 disciples" were, possibly Andrew and Philip. It seems to me to be
 crass criticism in spite of Harnack and Bernard to identify the
 incident here with that in
 # Lu 5:1-11
 There are a few points of similarity, but the differences are too
 great for such identification even with a hypothetical common
 source.

03757
 \\I go a fishing\\ (\\hupag halieuein\\). The present active infinitive
 \\halieuein\\ expresses purpose as often. It is a late verb from
 \\halieus\\ (fisherman) and occurs in
 # Jer 16:16
 in Philo, Plutarch, and one papyrus. Peter's proposal was a
 natural one. He had been a fisherman by practice and they were
 probably waiting in Galilee for the appointed meeting with Christ
 on the mountain. Andrew and Peter, James and John were fishermen
 also. Peter's proposition met a ready response from all. \\They\\
 \\took\\ (\\epiasan\\). First aorist active indicative of \\piaz\\, Doric
 form for \\piez\\, to catch.

03758
 \\When day was now breaking\\ (\\prias d ginomens\\). Genitive
 absolute and note present middle participle (dawn coming on and
 still dark). In
 # Mt 27:1
 the aorist participle (\\genomens\\) means that dawn had come. For
 "beach" (\\aigialon\\) see
 # Mt 13:2
 \\Was\\ (\\estin\\). Present indicative retained in indirect assertion.

03759
 \\Children\\ (\\Paidia\\). Diminutive of \\pais\\ and used here alone by
 Jesus in addressing his disciples. It is a colloquial expression
 like "my boys." The aged Apostle John uses it in
 # 1Jo 2:13,18
 \\Have ye aught to eat?\\ (\\m ti prosphagion echete;\\). The negative
 answer is expected by this polite inquiry as in
 # 4:29
 The rare and late word \\prosphagion\\ from the root \\phag\\ (\\esthi\\,
 to eat) and \\pros\\ (in addition) was used for a relish with bread
 and then for fish as here. So in the papyri. Nowhere else in the
 N.T.

03760
 \\The right side\\ (\\eis ta dexia mer\\). Jesus knew where the fish
 were. For "net" (\\diktuon\\) see
 # Mt 4:20
 here alone in John. \\Were now not able to draw it\\ (\\ouketi auto\\
 \\helkusai ischuon\\). Imperfect active picturing the disciples
 tugging at the net.

03761
 \\It is the Lord\\ (\\ho kurios estin\\). John's quick insight appears
 again. \\Girt his coat about him\\ (\\ton ependutn diezsato\\). First
 aorist middle (indirect) indicative with which note \\diezsen\\
 \\heauton\\ in
 # 13:4
 Apparently Peter threw on the upper garment or linen blouse
 (\\ependutn\\) worn by fishers over his waistcloth and tucked it
 under his girdle.

03762
 \\In the little boat\\ (\\ti ploiarii\\). Locative case of \\ploiarion\\
 (diminutive) for the larger boat (\\ploion\\, verses
 # 3,6
 could come no closer to shore. But the words seem interchangeable
 in
 # 6:17,19,21,22,24
 \\About two hundred cubits off\\ (\\hs apo pchn diakosin\\). For
 \\pchus\\, cubit, see
 # Mt 6:27
 and for \\hs apo\\ see
 # 11:18
 \\Dragging\\ (\\surontes\\). Present active participle of \\sur\\ for which
 see
 # Ac 8:3

03763
 \\Got out\\ (\\apebsan\\). As in
 # Lu 5:2
 \\They see\\ (\\blepousin\\). Vivid historical present. \\A fire of coals\\
 (\\anthrakian\\). See
 # 18:18
 for this word. Cf. our "anthracite." \\There\\ (\\keimenn\\). Lying as
 placed, present middle participle of \\keimai\\. \\Fish\\ (\\opsarion\\). As
 in
 # 6:9,11
 like \\prosphagion\\ above. \\Laid thereon\\ (\\epikeimenon\\). So broiling
 with bread ready (toast).

03764
 \\Which\\ (\\hn\\). Ablative case by attraction from \\ha\\ to agree with
 \\opsarin\\. They had caught the fish by Christ's direction.

03765
 \\Went up\\ (\\aneb\\). Into the little boat or dinghy. \\Drew\\
 (\\heilkusen\\). Same verb as \\helkusai\\ in verse
 # 6
 Peter now did what they had failed to do. \\Three\\ (\\trin\\). The
 addition "three" to the "hundred and fifty" looks as if they were
 actually counted these "large" (\\megaln\\) fish. It was a great
 fish story that John recalls vividly. \\Was not rent\\ (\\ouk\\
 \\eschisth\\). First aorist passive indicative of \\schiz\\, to split
 (our word "schism").

03766
 \\Break your fast\\ (\\aristsate\\). First aorist active imperative of
 \\arista\\ from \\ariston\\, first to breakfast, as here and then later
 to dine as in
 # Lu 11:37
 What a delightful breakfast of fresh broiled fish just caught
 (verse
 # 10
 with the hush of joyful surprise in the presence of the Risen
 Lord. \\Durst\\ (\\etolma\\) Imperfect active of \\tolma\\. The restraint of
 silence continued.

03767
 \\Taketh the bread, and giveth them\\ (\\lambanei ton arton kai didsin\\
 \\autois\\). Vivid presents again. Jesus acts as host at this early
 breakfast, his last meal with these seven faithful followers.

03768
 \\Now the third time\\ (\\to d triton\\). "To the disciples" (apostles)
 John says, the two others being told by him
 # 20:19,26
 on the two Sunday evenings. There were four other appearances
 already (to Mary Magdalene, to the group of women, to the two on
 the way to Emmaus, to Peter).

03769
 \\Lovest thou me more than these?\\ (\\agapis me pleon toutn;\\).
 Ablative case of comparison \\toutn\\ (disciples) after \\pleon\\. Peter
 had even boasted that he would stand by Christ though all men
 forsook him
 # Mr 14:29
 We do not know what passed between Jesus and Peter when Jesus
 first appeared to him
 # Lu 24:34
 But here Christ probes the inmost recesses of Peter's heart to
 secure the humility necessary for service. \\I love thee\\ (\\phil\\
 \\su\\). Peter makes no claim here to superior love and passes by the
 "more than these" and does not even use Christ's word \\agapa\\ for
 high and devoted love, but the humbler word \\phile\\ for love as a
 friend. He insists that Christ knows this in spite of his
 conduct. \\Feed my lambs\\ (\\Boske ta arnia mou\\). For the old word
 \\bosk\\ (to feed as a herdsman) see
 # Mt 8:33
 Present active imperative here. \\Arnia\\ is a diminutive of \\arnos\\
 (lamb).

03770
 \\Lovest thou me?\\ (\\agapis me;\\). This time Jesus drops the \\pleon\\
 \\toutn\\ and challenges Peter's own statement. Peter repeats the
 same words in reply. \\Tend my sheep\\ (\\poimaine ta probatia\\).
 Present active imperative of \\poimain\\, old verb from \\poimn\\
 (shepherd), "shepherd my lambs" (\\probatia\\, diminutive of
 \\probaton\\, sheep).

03771
 \\Lovest thou me?\\ (\\phileis me;\\). This time Jesus picks up the word
 \\phile\\ used by Peter and challenges that. These two words are
 often interchanged in the N.T., but here the distinction is
 preserved. Peter was cut to the heart (\\elupth\\, first aorist
 passive of \\lupe\\, to grieve) because Jesus challenges this very
 verb, and no doubt the third question vividly reminds him of the
 three denials in the early morning by the fire. He repeats his
 love for Jesus with the plea: "Thou knowest all things." \\Feed my\\
 \\sheep\\ (\\boske ta probatia\\). Many MSS. both here and in verse
 # 16
 read \\probata\\ (sheep) instead of \\probatia\\ (little sheep or lambs).

03772
 \\Thou girdest thyself\\ (\\eznnues seauton\\). Imperfect active of
 customary action of \\znnu\\, old verb, in N.T. only here and
 # Ac 12:8
 So as to \\periepateis\\ (walkedst) and \\theles\\ (wouldest), two other
 imperfects of customary action. \\When thou shalt be old\\ (\\hotan\\
 \\grasis\\). Indefinite temporal clause with \\hotan\\ and the first
 aorist active subjunctive of \\grask\\, old verb to grow old, in
 N.T. only here and
 # Heb 8:13
 "whenever thou growest old."

03773
 \\By what manner of death\\ (\\poii thanati\\). Undoubtedly John, who
 is writing long after Peter's death, seems to mean that Peter was
 to die (and did die) a martyr's death. "Whither thou wouldest
 not." There is a tradition that Peter met death by crucifixion
 and asked to be crucified head downwards, but that is not made
 plain here.

03774
 \\Turning about\\ (\\epistrapheis\\). Second aorist passive participle of
 \\epistreph\\, old verb, here a sudden turning round (ingressive
 aorist). For the simplex verb \\streph\\ see
 # 20:14,16
 \\Following\\ (\\akolouthounta\\). Following both Jesus and Peter,
 perhaps having heard the graphic dialogue above.

03775
 \\And what shall this man do?\\ (\\houtos de ti;\\). Literally, "But this
 one ... what?" The abrupt ellipsis is intelligible.

03776
 \\If I will\\ (\\ean thel\\). Condition of the third class with \\ean\\ and
 the present active subjunctive of \\thel\\. \\Till I come\\ (\\hes\\
 \\erchomai\\). Literally, "while I am coming" (\\hes\\ and the present
 indicative, not \\hes elth\\ (second aorist active subjunctive).
 \\What is that to thee?\\ (\\ti pros se;\\). A sharp rebuke to Peter's
 keen curiosity. \\Follow thou me\\ (\\su moi akolouthei\\). "Do thou me
 keep on following." That lesson Peter needed.

03777
 \\That that disciple should not die\\ (\\hoti ho mathts ekeinos ouk\\
 \\apothnskei\\) (present active indicative), because Peter or others
 misunderstood what Jesus meant as John now carefully explains. He
 was rebuking Peter's curiosity, not affirming that John would
 live on till the Master returned. John is anxious to set this
 matter right.

03778
 \\That is\\ (\\houtos estin\\). The one just mentioned in verse
 # 20
 "the disciple whom Jesus loved." \\And wrote these things\\ (\\kai ho\\
 \\grapsas tauta\\). Here there is a definite statement that the
 Beloved Disciple wrote this book. \\We know\\ (\\oidamen\\). The plural
 here seems intentional as the identification and endorsement of a
 group of disciples who know the author and wish to vouch for his
 identity and for the truthfulness of his witness. Probably we see
 here a verse added by a group of elders in Ephesus where John had
 long laboured.

03779
 \\If they should be written every one\\ (\\ean graphtai kath' hen\\).
 Condition of the third class with \\ean\\ and present passive
 subjunctive of \\graph\\, "If they should be written one by one" (in
 full detail). \\I suppose\\ (\\oimai\\). Note change back to the first
 person singular by the author. \\Would not contain\\ (\\oud' auton ton\\
 \\kosmon chrsein\\). Future active infinitive in indirect discourse
 after \\oimai\\. This is, of course, natural hyperbole, but
 graphically pictures for us the vastness of the work and words of
 Jesus from which the author has made a small selection
 # 20:30
 and by which he has produced what is, all things considered, the
 greatest of all the books produced by man, the eternal gospel
 from the eagle who soars to the very heavens and gives us a
 glimpse of the glory of God in the face of Jesus Christ.

03780
 _The Title_ is simply _Acts_ (\\Praxeis\\) in Aleph, Origen,
 Tertullian, Didymus, Hilary, Eusebius, Epiphanius. _The Acts of
 the Apostles_ (\\Praxeis apostoln\\) is the reading of B D (Aleph in
 subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius,
 Cyril of Jerusalem, Theodoret, Hilary. _The Acts of the Holy
 Apostles_ (\\Praxeis tn hagin apostoln\\) is read by A2 E G H A K
 Chrysostom. It is possible that the book was given no title at
 all by Luke, for it is plain that usage varied greatly even in
 the same writers. The long title as found in the Textus Receptus
 (Authorized Version) is undoubtedly wrong with the adjective
 "Holy." The reading of B D, "_The Acts of the Apostles_," may be
 accepted as probably correct.

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

03781
 \\Until the day in which\\ (\\achri hs hmeras\\). Incorporation of the
 antecedent into the relative clause and the change of case \\hi\\
 (locative) to \\hs\\ (genitive). \\Was received up\\ (\\anelmpth\\). First
 aorist passive indicative of \\analamban\\. Common verb to lift
 anything up
 # Ac 10:16
 or person as Paul
 # Ac 20:13
 Several times of the Ascension of Jesus to heaven
 # Mr 16:19; Ac 1:2,11,22; 1Ti 3:16
 with or without "into heaven" (\\eis ton ouranon\\). This same verb
 is used of Elijah's translation to heaven in the LXX
 # 2Ki 2:11
 The same idea, though not this word, is in
 # Lu 24:51
 See
 # Lu 9:51
 for \\analmpsis\\ of the Ascension. \\Had given commandment\\
 (\\enteilamenos\\). First aorist middle participle of \\entell\\ (from
 \\en\\ and \\tell\\, to accomplish), usually in the middle, old verb, to
 enjoin. This special commandment refers directly to what we call
 the commission given the apostles before Christ ascended on high
 # Joh 20:21-23; Mt 28:16-20; Mr 16:15-18; 1Co 15:6; Lu 24:44-49
 He had given commands to them when they were first chosen and
 when they were sent out on the tour of Galilee, but the immediate
 reference is as above. \\Through the Holy Spirit\\ (\\dia pneumatos\\
 \\hagiou\\). In his human life Jesus was under the guidance of the
 Holy Spirit. This applies to the choice of the apostles
 # Lu 6:13
 and to these special commands before the Ascension. \\Whom he had\\
 \\chosen\\ (\\hous exelexato\\). Aorist middle indicative, not past
 perfect. The same verb (\\eklexamenos\\) was used by Luke in
 describing the choice of the twelve by Jesus
 # Lu 6:13
 But the aorist does not stand "for" our English pluperfect as
 Hackett says. That is explaining Greek by English. The Western
 text here adds: "And ordered to proclaim the gospel."

03782
 \\To whom also\\ (\\hois kai\\). He chose them and then also manifested
 himself to these very same men that they might have personal
 witness to give. \\Shewed himself alive\\ (\\parestsen heauton znta\\).
 To the disciples the first Sunday evening
 # Mr 16:14; Lu 24:36-43; Joh 20:19-25
 the second Sunday evening
 # Joh 20:26-29
 at the Sea of Tiberias
 # Joh 21:1-23
 on the mountain in Galilee
 # Mt 28:16-20; Mr 16:15-18; 1Co 15:6
 to the disciples in Jerusalem and Olivet
 # Lu 24:44-53; Mr 16-19; Ac 1:1-11
 Luke uses this verb \\paristmi\\ 13 times in the Acts both
 transitively and intransitively. It is rendered by various
 English words (present, furnish, provide, assist, commend). The
 early disciples including Paul never doubted the fact of the
 Resurrection, once they were convinced by personal experience. At
 first some doubted like Thomas
 # Mr 16:14; Lu 24:41; Joh 20:24; Mt 28:17
 But after that they never wavered in their testimony to their own
 experience with the Risen Christ, "whereof we are witnesses"
 Peter said
 # Ac 3:15
 They doubted at first, that we may believe, but at last they
 risked life itself in defence of this firm faith. \\After his\\
 \\passion\\ (\\meta to pathein auton\\). Neat Greek idiom, \\meta\\ with the
 articular infinitive (second aorist active of \\pasch\\) and the
 accusative of general reference, "after the suffering as to him."
 For \\pathein\\ used absolutely of Christ's suffering see also
 # Ac 17:3; 26:23
 \\By many proofs\\ (\\en pollois tekmriois\\). Literally, "in many
 proofs." \\Tekmrion\\ is only here in the N.T., though an old and
 common word in ancient Greek and occurring in the _Koin_
 (papyri, etc.). The verb \\tekmair\\, to prove by sure signs, is
 from \\tekmar\\, a sign. Luke does not hesitate to apply the definite
 word "proofs" to the evidence for the Resurrection of Christ
 after full investigation on the part of this scientific
 historian. Aristotle makes a distinction between \\tekmrion\\
 (proof) and \\smeion\\ (sign) as does Galen the medical writer.
 \\Appearing\\ (\\optanomenos\\). Present middle participle from late verb
 \\optan\\, late _Koin_ verb from root \\opt\\ seen in \\opsomai,\\
 \\phthn\\. In LXX, papyri of second century B.C. (Deissmann, _Light
 from the Ancient East_, p. 83). Only here in the N.T. For
 \\optasia\\ for vision see
 # Ac 26:19; Lu 1:22; 24:23
 \\By the space of forty days\\ (\\di' hmern tesserakonta\\). At
 intervals (\\dia\\, between) during the forty days, ten appearances
 being known to us. Jesus was not with them continually now in
 bodily presence. The period of forty days is given here alone.
 The Ascension was thus ten days before Pentecost when the Holy
 Spirit came. Moses was in the mount forty days
 # Ex 24:18
 and Jesus fasted forty days
 # Mt 4:2
 In the Gospel of Luke 24 this separation of forty days between
 the Resurrection and the Ascension is not drawn. \\The things\\
 \\concerning the Kingdom of God\\ (\\ta peri ts basileias tou theou\\).
 This phrase appears 33 times in Luke's Gospel, 15 times in Mark,
 4 times in Matthew who elsewhere has "the kingdom of heaven,"
 once in John, and 6 times in Acts. No essential distinction is to
 be drawn between the two for the Jews often used "heaven" rather
 than "God" to avoid using the Tetragrammaton. But it is
 noticeable how the word kingdom drops out of Acts. Other words
 like gospel (\\euaggelion\\) take the place of "kingdom." Jesus was
 fond of the word "kingdom" and Luke is fond of the idiom "the
 things concerning" (\\ta peri\\). Certainly with Jesus the term
 "kingdom" applies to the present and the future and covers so
 much that it is not strange that the disciples with their notions
 of a political Messianic kingdom
 # Ac 1:6
 were slow to comprehend the spiritual nature of the reign of God.

03783
 \\Being assembled together with them\\ (\\sunalizomenos\\). Present
 passive participle from \\sunaliz\\, an old verb in Herodotus,
 Xenophon, etc., from sun, with, and \\haliz\\, from \\hals\\, crowded.
 The margin of both the Authorized and the Revised Versions has
 "eating with them" as if from \\sun\\ and \\hals\\ (salt). Salt was the
 mark of hospitality. There is the verb \\halisthte en auti\\ used
 by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more
 than doubtful if that is the idea here though the Vulgate does
 have _convescens illis_ "eating with them," as if that was the
 common habit of Jesus during the forty days (Wendt, Feine, etc.).
 Jesus did on occasion eat with the disciples
 # Lu 24:41-43; Mr 16:14
 \\To wait for the promise of the Father\\ (\\perimenein tn epaggelian\\
 \\tou patros\\). Note present active infinitive, to keep on waiting
 for (around, \\peri\\). In the Great Commission on the mountain in
 Galilee this item was not given
 # Mt 28:16-20
 It is the subjective genitive, the promise given by the Father
 (note this Johannine use of the word), that is the Holy Spirit
 ("the promise of the Holy Spirit," objective genitive). \\Which ye\\
 \\heard from me\\ (\\hn kousate mou\\). Change from indirect discourse
 (command), infinitives \\chrizesthai\\ and \\perimenein\\ after
 \\parggeilen\\ to direct discourse without any \\eph\\ (said he) as the
 English (Italics). Luke often does this (_oratior ariata_). Note
 also the ablative case of \\mou\\ (from me). Luke continues in verse
 # 5
 with the direct discourse giving the words of Jesus.

03784
 \\Baptized with water\\ (\\ebaptisen hudati\\) \\and with the Holy Ghost\\
 (\\en pneumati baptisthsesthe hagii\\). The margin has "in the Holy
 Ghost" (Spirit, it should be). The American Standard Version
 renders "in" both with "water" and "Holy Spirit" as do Goodspeed
 (American Translation) and Mrs. Montgomery (Centenary
 Translation). John's own words
 # Mt 3:11
 to which Jesus apparently refers use \\en\\ (in) both with water and
 Spirit. There is a so-called instrumental use of \\en\\ where we in
 English have to say "with"
 # Re 13:10
 \\en machairi\\, like \\machairi\\,
 # Ac 12:2
 That is to say \\en\\ with the locative presents the act as located
 in a certain instrument like a sword (Robertson, _Grammar_, pp.
 589f.). But the instrumental case is more common without \\en\\ (the
 locative and instrumental cases having the same form). So it is
 often a matter of indifference which idiom is used as in
 # Joh 21:8
 we have \\ti ploiarii\\ (locative without \\en\\). They came \\in\\
 (locative case without \\en\\) the boat. So in
 # Joh 1:31
 \\en hudati baptizn\\ baptizing in water. No distinction therefore
 can be insisted on here between the construction \\hudati\\ and \\en\\
 \\pneumati\\ (both being in the locative case, one without, one with
 \\en\\). Note unusual position of the verb \\baptisthsesthe\\ (future
 passive indicative) between \\pneumati\\ and \\hagii\\. This baptism of
 the Holy Spirit was predicted by John
 # Mt 3:11
 as the characteristic of the Messiah's work. Now the Messiah
 himself in his last message before his Ascension proclaims that
 in a few days the fulfilment of that prophecy will come to pass.
 The Codex Bezae adds here "which ye are about to receive" and
 "until the Pentecost" to verse
 # 5
 \\Not many days hence\\ (\\ou meta pollas tautas hmeras\\). A neat Greek
 idiom difficult to render smoothly into English: "Not after many
 days these." The litotes (not many=few) is common in Luke
 # Lu 7:6; 15:13; Ac 17:27; 19:11; 20:12; 21:39; 28:14; 28:2
 The predicate use of \\tautas\\ (without article) is to be noted.
 "These" really means as a starting point, "from these"
 (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom
 occurs several times in Luke
 # Lu 24:21; Ac 24:21
 as elsewhere
 # Joh 4:18; 2Pe 3:1
 In
 # Lu 2:12
 the copula is easily supplied as it exists in
 # Lu 1:36; 2:2

03785
 \\They therefore\\ (\\hoi men oun\\). Demonstrative use of \\hoi\\ with \\men\\
 \\oun\\ without any corresponding \\de\\ just as in
 # 1:1
 \\men\\ occurs alone. The combination \\men oun\\ is common in Acts (27
 times). Cf.
 # Lu 3:18
 The \\oun\\ is resumptive and refers to the introductory verses
 # 1:1-5
 which served to connect the Acts with the preceding Gospel. The
 narrative now begins. \\Asked\\ (\\rtn\\). Imperfect active,
 repeatedly asked before Jesus answered. \\Lord\\ (\\kurie\\). Here not in
 the sense of "sir"
 # Mt 21:30
 but to Jesus as Lord and Master as often in Acts
 # 19:5,10
 etc.) and in prayer to Jesus
 # 7:59
 \\Dost thou restore\\ (\\ei apokathistaneis\\). The use of \\ei\\ in an
 indirect question is common. We have already seen its use in
 direct questions
 # Mt 12:10; Lu 13:23
 which see for discussion), possibly in imitation of the Hebrew
 (frequent in the LXX) or as a partial condition without
 conclusion. See also
 # Ac 7:1; 19:2; 21:37; 22:25
 The form of the verb \\apokathistan\\ is late (also \\apokathista\\)
 omega form for the old and common \\apokathistmi\\, double compound,
 to restore to its former state. As a matter of fact the Messianic
 kingdom for which they are asking is a political kingdom that
 would throw off the hated Roman yoke. It is a futuristic present
 and they are uneasy that Jesus may yet fail to fulfil their
 hopes. Surely here is proof that the eleven apostles needed the
 promise of the Father before they began to spread the message of
 the Risen Christ. They still yearn for a political kingdom for
 Israel even after faith and hope have come back. They need the
 enlightenment of the Holy Spirit
 # Joh 14-16
 and the power of the Holy Spirit
 # Ac 1:4

03786
 \\Times or seasons\\ (\\chronous  kairous\\). "Periods" and "points" of
 time sometimes and probably so here, but such a distinction is
 not always maintained. See
 # Ac 17:26
 for \\kairous\\ in the same sense as \\chronous\\ for long periods of
 time. But here some distinction seems to be called for. It is
 curious how eager people have always been to fix definite dates
 about the second coming of Christ as the apostles were about the
 political Messianic kingdom which they were expecting. \\Hath set\\
 (\\etheto\\). Second aorist middle indicative, emphasizing the
 sovereignty of the Father in keeping all such matters to himself,
 a gentle hint to people today about the limits of curiosity. Note
 also "his own" (\\idii\\) "authority" (\\exousii\\).

03787
 \\Power\\ (\\dunamin\\). Not the "power" about which they were concerned
 (political organization and equipments for empire on the order of
 Rome). Their very question was ample proof of their need of this
 new "power" (\\dunamin\\), to enable them (from \\dunamai\\, to be able),
 to grapple with the spread of the gospel in the world. \\When the\\
 \\Holy Ghost is come upon you\\ (\\epelthontos tou hagiou pneumatos\\
 \\eph' humas\\). Genitive absolute and is simultaneous in time with
 the preceding verb "shall receive" (\\lmpsesthe\\). The Holy Spirit
 will give them the "power" as he comes upon them. This is the
 baptism of the Holy Spirit referred to in verse
 # 5
 \\My witnesses\\ (\\mou martures\\). Correct text. "Royal words of
 magnificent and Divine assurance" (Furneaux). Our word martyrs is
 this word \\martures\\. In
 # Lu 24:48
 Jesus calls the disciples "witnesses to these things" (\\martures\\
 \\toutn\\, objective genitive). In
 # Ac 1:22
 an apostle has to be a "witness to the Resurrection" of Christ
 and in
 # 10:39
 to the life and work of Jesus. Hence there could be no "apostles"
 in this sense after the first generation. But here the apostles
 are called "my witnesses." "His by a direct personal
 relationship" (Knowling). The expanding sphere of their witness
 when the Holy Spirit comes upon them is "unto the uttermost part
 of the earth" (\\hes eschatou ts gs\\). Once they had been
 commanded to avoid Samaria
 # Mt 10:5
 but now it is included in the world program as already outlined
 on the mountain in Galilee
 # Mt 28:19; Mr 16:15
 Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the
 uttermost (last, \\eschatou\\) part of the earth. The program still
 beckons us on to world conquest for Christ. "The Acts themselves
 form the best commentary on these words, and the words themselves
 might be given as the best summary of the Acts" (Page). The
 events follow this outline (Jerusalem till the end of chapter 7,
 with the martyrdom of Stephen, the scattering of the saints
 through Judea and Samaria in chapter 8, the conversion of Saul,
 chapter 9, the spread of the gospel to Romans in Caesarea by
 Peter (chapter 10), to Greeks in Antioch (chapter 11), finally
 Paul's world tours and arrest and arrival in Rome (chapters 11 to
 28).

03788
 \\As they were looking\\ (\\blepontn autn\\). Genitive absolute. The
 present participle accents the fact that they were looking
 directly at Jesus. \\He was taken up\\ (eprth). First aorist
 passive indicative of \\epair\\, old and common verb meaning to lift
 up. In
 # Lu 24:51
 we have "he was borne up" (\\anephereto\\) and in
 # Ac 1:2, 1:11; 1Ti 3:6
 "was received up" (\\anelmpth\\). \\Received\\ (\\hupelaben\\). Second
 aorist active indicative of \\hupolamban\\, literally here "took
 under him." He seemed to be supported by the cloud. "In glory"
 Paul adds in
 # 1Ti 3:16
 \\Out of their sight\\ (\\apo tn ophthalmn autn\\). From their eyes
 (\\apo\\ with ablative case).

03789
 \\Were looking steadfastly\\ (\\atenizontes san\\). Periphrastic
 imperfect active of \\ateniz\\, a late intensive verb (intensive \\a\\
 and \\tein\\, to stretch). Common in Acts and also in
 # Lu 4:20; 22:56
 as well as
 # Ac 10:4
 which see. \\As he went\\ (\\poreuomenou autou\\). Genitive absolute of
 present middle participle. They saw him slipping away from their
 eyes as the cloud bore him away. \\Stood by them\\ (\\pareistkeisan\\
 \\autois\\). Past perfect active indicative of \\paristmi\\ and
 intransitive (note \\i\\ in B instead of \\ei\\ for augment, mere
 itacism).

03790
 \\Who also\\ (\\hoi kai\\). Common use of \\kai\\ pleonastic to show that the
 two events were parallel. This is the simplest way from Homer on
 to narrate two parallel events. \\Why?\\ (\\ti\\). Jesus had told them of
 his coming Ascension
 # Joh 6:62; 20:17
 so that they should have been prepared. \\This Jesus\\ (\\houtos ho\\
 \\Isous\\). _Qui vobis fuit eritque semper Jesus, id est, Salvator_
 (Corn. a Lapide). The personal name assures them that Jesus will
 always be in heaven a personal friend and divine Saviour
 (Knowling). \\So in like manner\\ (\\houts hon tropon\\). Same idea
 twice. "So in which manner" (incorporation of antecedent and
 accusative of general reference). The fact of his second coming
 and the manner of it also described by this emphatic repetition.

03791
 \\Olivet\\ (\\Elainos\\). Genitive singular. Vulgate _Olivetum_. Made
 like \\ampeln\\. Here only in the N.T., usually \\to oros tn Elain\\
 (the Mount of Olives), though some MSS. have Olivet in
 # Lu 19:29; 21:37
 Josephus (_Ant_. VII. 9, 2) has it also and the papyri
 (Deissmann, _Light from the Ancient East_, p. 170). \\A sabbath\\
 \\day's journey off\\ (\\Sabbatou echn hodon\\). Luke only says here
 that Olivet is a Sabbath day's journey from Jerusalem, not that
 Jesus was precisely that distance when he ascended. In the Gospel
 Luke
 # 24:50
 states that Jesus led them "over against" (\\hes pros\\) Bethany
 (about two miles or fifteen furlongs). The top of Olivet is six
 furlongs or three-fourths of a mile. The Greek idiom here is
 "having a journey of a Sabbath" after "which is nigh unto
 Jerusalem" (\\ho estin eggus Ierousalm\\), note the periphrastic
 construction. Why Luke mentions this item for Gentile readers in
 this form is not known, unless it was in his Jewish source. See
 # Ex 16:29; Nu 35:5; Jos 3:4
 But it does not contradict what he says in
 # Lu 24:50
 where he does not say that Jesus led them all the way to Bethany.

03792
 \\Into the upper chamber\\ (\\eis to huperion\\). The upstairs or upper
 room (\\huper\\ is upper or over, the adjective \\huperios\\), the room
 upstairs where the women staid in Homer, then a room up under the
 flat roof for retirement or prayer
 # Ac 9:37,39
 sometimes a large third story room suitable for gatherings
 # Ac 20:9
 It is possible, even probable, that this is the "large upper
 room" (\\angeon mega\\) of
 # Mr 14:15; Lu 22:12
 The Vulgate has _coenaculum_ for both words. The word is used in
 the N.T. only in Acts. It was in a private house as in
 # Lu 22:11
 and not in the temple as
 # Lu 24:53
 might imply, "continually" (\\dia pantos\\) these words probably
 meaning on proper occasions. \\They were abiding\\ (\\san\\
 \\katamenontes\\). Periphrastic imperfect active. Perfective use of
 \\kata\\, to abide permanently. It is possible that this is the house
 of Mary the mother of John Mark where the disciples later met for
 prayer
 # Ac 12:12
 Here alone in the N.T., though old compound. Some MSS. here read
 \\paramenontes\\. This could mean constant residence, but most likely
 frequent resort for prayer during these days, some being on hand
 all the time as they came and went. \\Simon the Zealot\\ (\\Simon ho\\
 \\Zlts\\). Called Simon the Cananaean (\\ho Cananaios\\) in
 # Mt 10:4, Mr 3:18
 but Zealot in
 # Lu 6:16
 as here giving the Greek equivalent of the Aramaic word because
 Luke has Gentiles in mind. The epithet (member of the party of
 Zealots) clung to him after he became an apostle and
 distinguishes him from Simon Peter. See Vol. I on the Gospel of
 Matthew for discussion of the four lists of the apostles. \\Judas\\
 \\the son of James\\ (\\Joudas Iakbou\\). Literally, Judas of James,
 whether son or brother (cf.
 # Jude 1:1
 we do not really know. "Of James" is added to distinguish him
 from Judas Iscariot
 # Joh 14:22
 However we take it, he must be identified with the Thaddaeus
 (=Lebbaeus) of Mark and Matthew to make the list in the third
 group identical. No name appears in Acts for that of Judas
 Iscariot.

03793
 \\With one accord\\ (\\homothumadon\\). Old adverb in \\-don\\ from adjective
 \\homothumos\\ and that from \\homos\\, same, and \\thumos\\, mind or
 spirit, with the same mind or spirit. Common in ancient Greek and
 papyri. In the N.T. eleven times in Acts and nowhere else save
 # Ro 15:6
 See
 # Mt 18:19
 \\Continued\\ (\\san proskarterountes\\). Periphrastic imperfect active
 of \\proskartere\\, old verb from \\pros\\ (perfective use) and
 \\kartere\\ from \\karteros\\, strong, steadfast, like the English
 "carry on." Already in
 # Mr 3:9
 which see and several times in Acts and Paul's Epistles. They
 "stuck to" the praying (\\ti proseuchi\\, note article) for the
 promise of the Father till the answer came. \\With the women\\ (\\sun\\
 \\gunaixin\\). Associative instrumental case plural of \\gun\\ after
 \\sun\\. As one would expect when praying was the chief work on hand.
 More women certainly included than in
 # Lu 8:2; Mr 15:40; Mt 27:55; Lu 23:49; Mr 15:47; Mt 27:61
 # Lu 23:55; Mr 16:1; Mt 28:1; Lu 24:1; Joh 20:1, 11-18; Mt 28:9
 There were probably other women also whose testimony was no
 longer scouted as it had been at first. Codex Bezae adds here
 "and children." \\And Mary the mother of Jesus\\ (\\kai Mariam ti\\
 \\mtri tou Isou\\). A delicate touch by Luke that shows Mary with
 her crown of glory at last. She had come out of the shadow of
 death with the song in her heart and with the realization of the
 angel's promise and the prophecy of Simeon. It was a blessed time
 for Mary. \\With his brethren\\ (\\sun tois adelphois autou\\). With his
 brothers, it should be translated. They had once disbelieved in
 him
 # Joh 7:5
 Jesus had appeared to James
 # 1Co 15:7
 and now it is a happy family of believers including the mother
 and brothers (half-brothers, literally) of Jesus. They continue
 in prayer for the power from on high.

03794
 \\Brethren\\ (\\adelphn\\). Codex Bezae has "disciples." \\Multitude of\\
 \\persons\\ (\\ochlos onomatn\\). Literally, multitude of names. This
 Hebraistic use of \\onoma\\=person occurs in the LXX
 # Nu 1:2; 18:20; 3:40,43; 26:53
 and in
 # Re 3:4; 11:13
 \\Together\\ (\\epi to auto\\). The word "gathered" is not in the Greek
 here, but it does occur in
 # Mt 22:34
 and that is undoubtedly the idea in
 # Lu 17:35
 as in
 # Ac 2:1,44,47; 1Co 11:20; 14:23
 So also here. They were in the same place (\\to auto\\). \\About a\\
 \\hundred and twenty\\ (\\hs hekaton eikosi\\). A crowd for "the upper
 room." No special significance in the number 120, just the number
 there.

03795
 \\Brethren\\ (\\andres adelphoi\\). Literally, men, brethren or brother
 men. More dignified and respectful than just "brethren."
 Demosthenes sometimes said \\Andres Athnaioi\\. Cf. our "gentlemen
 and fellow-citizens." Women are included in this address though
 \\andres\\ refers only to men. \\It was needful\\ (\\edei\\). Imperfect tense
 of the impersonal \\dei\\ with the infinitive clause (first aorist
 passive) and the accusative of general reference as a loose
 subject. Peter here assumes that Jesus is the Messiah and finds
 scripture illustrative of the treachery of Judas. He applies it
 to Judas and quotes the two passages in verse
 # 20
 # Ps 69:25; 109:8
 The Holy Spirit has not yet come upon them, but Peter feels moved
 to interpret the situation. He feels that his mind is opened by
 Jesus
 # Lu 24:45
 It is a logical, not a moral, necessity that Peter points out.
 Peter here claims the Holy Spirit as speaking in the scriptures
 as he does in
 # 2Pe 1:21
 His description of Judas as "guide" (\\hodgou\\) to those who seized
 (\\sullabousin\\) Jesus is that of the base traitor that he was. This
 very verb occurs in
 # Lu 22:54
 of the arrest of Jesus.

03796
 \\Was numbered\\ (\\katrithmenos n\\). Periphrastic past perfect
 passive indicative of \\katarithme\\, old verb, but here only in the
 N.T. (perfective use of \\kata\\). \\Received his portion\\ (\\elachen ton\\
 \\klron\\). Second aorist active indicative of \\lagchan\\, old verb,
 to obtain by lot as in
 # Lu 1:9; Joh 19:24
 especially by divine appointment as here and
 # 2Pe 2:1
 \\Klros\\ also means lot, an object used in casting lots
 # Ac 1:26
 or what is obtained by lot as here and
 # 8:21
 of eternal salvation
 # Ac 26:18; Col 1:12
 of persons chosen by divine appointment
 # 1Pe 5:3
 From this latter usage the Latin _cleros, clericus_, our clergy,
 one chosen by divine lot. So Peter says that Judas "obtained by
 lot the lot of this ministry" (\\diakonias\\) which he had when he
 betrayed Jesus. The Master chose him and gave him his
 opportunity.

03797
 \\Now this man\\ (\\Houtos men oun\\). Note \\men oun\\ again without a
 corresponding \\de\\ as in
 # 1:6
 Verses
 # 18,19
 are a long parenthesis of Luke by way of explanation of the fate
 of Judas. In verse
 # 20
 Peter resumes and quotes the scripture to which he referred in
 verse
 # 16
 \\Obtained\\ (\\ektsato\\). First aorist middle indicative of \\ktaomai\\,
 to acquire, only in the middle, to get for oneself. With the
 covenant money for the betrayal, acquired it indirectly
 apparently according to
 # Mt 26:14-16; 27:3-8
 which see. \\Falling headlong\\ (\\prns genomenos\\). Attic form
 usually \\prans\\. The word means, not "headlong," but "flat on the
 face" as opposed to \\huptios\\ on the back (Hackett). Hackett
 observes that the place suits admirably the idea that Judas hung
 himself
 # Mt 27:5
 and, the rope breaking, fell flat on his face and \\burst asunder\\
 \\in the midst\\ (\\elaksen mesos\\). First aorist active indicative of
 \\lask\\ old verb (here only in the N.T.), to clang, to crack, to
 crash, like a falling tree. Aristophanes uses it of crashing
 bones. \\Mesos\\ is predicate nominative referring to Judas. \\Gushed\\
 \\out\\ (\\exechuth\\). First aorist passive indicative of \\ekche\\, to
 pour out.

03798
 \\Language\\ (\\dialekti\\). Not a dialect of the Greek, but a different
 language, the Aramaic. So also in
 # 2:6; 21:40
 \\Dialektos\\ is from \\dialegomai\\, to converse, to speak between two
 (\\dia\\). \\Akeldama\\ (\\Hakeldamach\\). This Aramaic word Peter explains
 as "the field of blood." Two traditions are preserved: one in
 # Mt 27:7
 which explains that the priests purchased this potter's field
 with the money which Judas flung down as the price of the blood
 of Jesus. The other in Acts describes it as the field of blood
 because Judas poured out his blood there. Hackett and Knowling
 argue that both views can be true. "The ill-omened name could be
 used with a double emphasis" (Hackett).

03799
 \\For it is written\\ (\\gegraptai gar\\). Luke here returns to the
 address of Peter interrupted by verses
 # 18,19
 Perfect passive indicative, the usual idiom in quoting scripture,
 stands written.
 # Ps 69
 is often quoted as Messianic in Matthew and John. \\His habitation\\
 (\\h epaulis autou\\). Only here in the N.T., a country house,
 cottage, cabin. \\His office\\ (\\tn episkopn autou\\). Our word
 bishopric (Authorized Version) is from this word, office of
 bishop (\\episcopos\\). Only that is not the idea here, but
 over-seership (\\epi, skope\\) or office as in
 # 1Pe 2:12
 It means to visit and to inspect, to look over. The
 ecclesiastical sense comes later
