Ver. 21. δεῖ οὖν, see ver. 16. As the one prophecy had thus already been ful- filled, so for the fulfilment of the other it was imperative upon the Church to elect a successor to ]ηάας.- -εἰσῆλθε καὶ ἐξῆλθεν: a Hebraistic formula expressing the whole course of a man’s daily life; ix. 28; cf. LXX Deut. xxviii. 6, 1 Sam. xxix. 6, Psalm cxx. 8, and for other instances, Wetstein, in loco. There is no occasion
20—23.
67
ἐξῆλθεν eh ἡμᾶς 6 κύριος “Ingots, 22. ἀρξάμενος ἀπὸ τοῦ βαπτίσ- patos Ἰωάννου ἕως 1 τῆς ἡμέρας ἧς ἀνελήφθη ad ἡμῶν, µάρτυρα τῆς
ἀναστάσεως αὐτοῦ γενέσθαι σὺν ἡμῖν ἕνα τούτων.
3” 23. Καὶ εστησαν
δύο, ᾿Ιωσὴφ τὸν καλούμενον Βαρσαβᾶν,; ὃς ἐπεκλήθη ᾿Ιοῦστος, καὶ
9
1 ews BCDE, so W.H., Wendt doubtful, Weiss ; αχρι SA 61—both ews and αχρι,
as Wendt points out, are frequent in Luke.
3 Βαρσαβαν C, Vulg. clem., Syrr.; Ώαρσαββαν, so SABE, Tisch., W.H., R.V., Weiss, Wendt; Βαρναβαν D, Gig., Par. tol., Aeth.—but Blass reads = W.H. in his β text—Wendt thinks that D may have been a confusion with iv. 36—see also
Winer-Schmiedel, p. 56, on the spelling.
to render ἐφ᾽ ἡμᾶς, “ over us,” R.V., mar- gin, for in full the phrase would run: εἰσῆλθεν ἐφ᾽ ἡμᾶς καὶ ἐξῆλθεν ad’ ἡμῶν. The formula shows that St. Peter did not shrink from dwelling upon the perfect humanity of the Ascended Christ, whilst din the same sentence he speaks of Him -as 6 Κύριος.
Ver. 22. ἀρξάμενος, cf. note on verse 1. The word need not be restricted to our Lord’s own baptism, but would in- clude the time of the baptism preached by John, as his baptism and preaching Ἄνετε the announcement of, and a pre- paration for, the Christ. If St. Mark’s Gospel, as there is every reason to believe, was closely connected with St. Peter, its -opening verses give us a similar date for ‘the commencement of the Apostolic tes- timony ; cf. Schmid, Biblische Theologie des N. Τ., p. 436.—€ws τῆς ἡμέρας qs: according to Wendt and Weiss, the relative is not attracted for 7, but is to .be regarded as a genitive of time, but cf. Lev. xxiii. 15, Haggai ii. 18, Bar. i. 15; Winer-Schmiedel, p. 226; Blass, ubi supra, Ῥ. 170.—paptupa τῆς ἀναστάσεως. It has been noted as remarkable that St. Peter here lays down experience of mat- ‘ters of fact, not eminence in any subjec- tive grace or quality, as one of the con- ditions of Apostleship, but it is evident ‘that from the first the testimony of the Apostles was not merely to the facts, but to their spiritual bearing, cf. chap. v. 32: “On the one side there is the historical wit- ness to the facts, on the other, the internal ‘testimony of personal experience ” (West- -cott’s St. ¥ohn, xv., 27), and the appeal to Him “ Who knew the hearts,’’ showed that something more was needed than intellectual competency. Spitta and Jiingst (so Weiss) regard the whole clause ἐν παντὶ χρόνῳ . . . ad’ ἡμῶν as intro- duced by a reviser, but on the other hand Hilgenfeld considers the words to be in their right place. Healso rebukes Weiss for maintaining that the whole passage,
vv. 15-26, could not have been composed by the author of the book, who gives no intimation of the number of the Apostles, with whom the Twelve as such play no part, and who finds his hero outside their number. But Hilgenfeld points out that the Twelve have for his ‘‘ author to Theophilus” a very important place; cf. ii. 14, 22, iv. 33, Ve 12, 40, Vili. I, το, αχ. 2η.
Ver. 23. ἔστησαν, not ἔστησεν: the latter reading, ‘‘nimium Petro dat, nihil concilio relinquit” (Blass), ‘‘ They put forward,” R.V., not ‘‘ appointed,” A.V., for the appointment had not yet been made.—lwojd tov καλ. Βαρσαβᾶν, “‘ Joseph called Barsabbas”. We can- not identify him with Joseph Barna- bas (iv. 36), or with Judas Barsabbas (xv. 22). Barsabbas may have been a patronymic ‘‘ son of Sabba,” but cf. Enc. Bibl., 1., 487, 1899. It is only a conjecture that he was the brother of Judas Barsab- bas just mentioned. The name Justus is probably a Roman surname, as ᾿Ιοῦστος indicates, adopted after the custom of the time, just as the second Evangelist took the Roman name Marcus in addition to the Hebrew John. Nothing more is said of him in the N.T. Eusebius ranks him with Matthias as one of the Seventy, Η.Ε., i., 12, and Papias is said to have related concerning him that he drank deadly poison but escaped all harm, Euseb., Η.Ε., iii., 39. On the connection of this tradition with Aristion see Nestle, Einfuhrung in das G. Ν. T., p. 240, and Zahn, Einleitung, ii., p. 231. If the reading of Blass in B, supported by the Latin, τὸν καὶ ᾿Ιοῦστον (qui et Fustus) may claim acceptance, it affords, as Belser notes, an interesting parallel with the Laddros 6 καὶ Παῦλος of xiii. 8. On the spelling of the word, see W.H. Appendix Ρ. 166, and also Winer-Schmiedel, pp. 56, 57.---Ματθίαν. Nothing more is known of him with certainty than that he must have fulfilled the qualifications required