-5—6.
Ιωάννης 1 μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι
“Ayiw, οὗ μετὰ πολλὰς ταύτας ἡμέρας."
6. Οἱ μὲν οὖν συνελθόντες
1 lwavvys; in D almost throughout lwavns, see W.H., Notes on Orthography, p. 166, on authority of B and D. Nestle (Expository Times, Nov., 1897, Ρ. 93) points out that in D w prevails in Matt., Mk., John (vv 66, v 7), while in Luke and Acts the reverse is the case (vv 3, v 48); but see also Winer-Schmiedel, p. 57.
2 After ηµερας D, Sah. insert εως της πεντηκοστης.
Blass sees in the addition an
intimate knowledge of the facts (see also Belser) ; cf. ii. 1, but cf. on the other hand
Weiss on Codex D, p. 54.
alias quoque occurrit. The parallels in the histories of Moses and Elijah to which Holtzmann and Spitta refer are really no parallels at all, and if it be true to say that ‘there was nothing in contemporary Jewish ideas to suggest our Lord’s Resurrection .as it is represented as taking place, it is equally true to maintain that there was nothing to suggest the after sojourn of the forty days on earth as it is represented as taking place; see Edersheim, Fesus the Messiah, ii., 621.---ὁπτανόμνος: if we could call this a frequentative verb with some scholars, it would in itself give the meaning ‘‘ appearing from time to time,” but it is rather a late Hellenistic present, formed from some parts of épay; Blass, Grammatik des N.G., pp. 57, 181. But it certainly does not mean that our Lord’s appearances were merely visionary. The verb is found only here in N.T., but also in LXX 1 Kings viii. 8 and in Tobit xii. 1ο (not in S.). In these two passages the word cannot fairly be pressed into the service of visionary appearances. In 1 Kings the reference is to the staves of the ark which were so long that the ends were seen from the holy place before the oracle, but they were not seen from without, z.e., from the porch or vestibule. In Tobit it is not the appearance of the angel which is τερτε- sented as visionary, quite the contrary ; but his eating and drinking are represented as being only in appearance. But even if the word could be pressed into the meaning suggested, St. Luke’s view of our Lord’s appearances must be judged not by one expression but by his whole conception, cf. Luke xxiv. 39-43 and Acts x.4I. That he could distinguish between visions and realities we cannot doubt; see note below on xii. 12.---τὰ περὶ τῆς βασιλείας τοῦ θ.: ‘speaking the things concerning,” R.V., not ‘‘ speaking of the things,” A.V., but speaking the very things, whether truths to be believed, or commands to be obeyed (Humphry, Commentary on R.V.). On St. Luke’s fondness for τὰ περί τινος in his writings
see Friedrich, Das Lucasevangelium, pp. 10 and δο (so also Zeller and Lekebusch),. The exact phrase is only found in Acts, where it occurs twice (in T.R. three times); cf. xix. 8 (viii. 12), and see also xx. 25 and xxviii. (23).31. The expression ἡ Bac. τοῦ θ., instead of τῶν οὐρανῶν of the Hebrew Evangelist St. Matthew, is characteristic of St. Luke’s writings, although it is found frequently in St. Mark and once in St. John. In St. Luke’s Gospel it occurs more than thirty times, and six times in Acts (only four times in St. Matt.). Possibly the phrase was used by St wWuke as one more easily understood by Gentile readers, but the two terms ἡ Bao. τοῦ 6. and τῶν οὐρ. were practically synonymous in the Gospels and in Judaism in the time of our Lord (Schirer, Fewish People, div. ii., vol. il., Ῥ. 171; E. T. and Taylor, Sayings of the Fewish Fathers (second edit.), p. 67; Edersheim, Fesus the Messiah, i., 267; and Dalnaan, Die Worte $esu, p. 76 ff.). Dr. Stanton, fewish and Christian Messiah, p. 226, draws attention to the important fact that the preaching of the original Apostles after the Ascension is not described as that of the preaching οί the kingdom of God, but that the phrase is only used of the preaching of St. Paul, and of St. Philip the associate of St. Stephen. But in view of the fact that the original Apostles heard during the Forty Days from their Master’s lips τὰ περὶ τῆς βασιλ. τοῦ θεοῦ, we cannot doubt that in deed and in word they would proclaim that kingdom. On the question as to whether they conceived of the kingdom as present, or future, or both, see Wendt, Teaching of Fesus, i., 400, E. T., and Witness of the Epistles (Long- mans), p. 309 ff., and on the conception of the kingdom of God in the Theology of A. Ritschl and his school see Orr, Ritschlian Theology, p. 258 ff. For the relation of the Church and the Kingdom see also Moberly, Ministerial Priesthood, pp. 28, 36 ff., ‘‘ Church,” Hastings, B.D., p. 425; Hort, Ecclesia, p. 5 ff.