Ver. 8. πλησθεὶς πνεύ. ay.: the whole phrase is characteristic of St. Luke, who employs it in the Gospel
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βύτεροι τοῦ Ισραήλ,! 9. εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται' ΙΟ. γνωστὸν ἔστω
A A \ a abet: A πᾶσιν ὑμῖν καὶ παντὶ τῷ Aad Ισραήλ, ὅτι ἐν τῷ ὀνόματι ᾿Ιησοῦ
a a , a a Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν 6 Θεὸς ήγειρεν ἐκ
1 του Ισραηλ om. SAB, Vulg., Sah., Boh., Aeth., Cyr., so Tisch., W.H., R.V., Weiss; but retained in DEP, Flor., Par., Syrr. (P. and H.), Irint., Chrys., Cypr.,
so Meyer, Blass, Hilg.
Harcl. mg., Cypr.; but see Weiss, Codex
three times and in Acts five (Friedrich, Lekebusch, Zeller). Acts has sometimes been called the Gospel of the Holy Spirit, and the number of times St. Luke uses the title ‘“‘Holy Spirit” justifies the name, see above also p. 63. All three expressions, πνεῦμα ἅγιον, τὸ ἅγιον πνεῦμα, and τὸ πνεῦμα τὸ ἅγιον are found in the Gospel and Acts, though much more frequently in the latter, the first expression (in the text) occurring quite double the number of times in Acts as compared with the Gospel, cf. in the LXX, Ps. 1. (li.) rz, Isa. lxitl. το, 11, Wisdom i. 5, ix. 17; and with x Cor. ii. 10, 12, cf. Wisdom ix. 17, and Isa. ΙΧ. το, 11. On the omission of the article see Simcox, Language of Ν. Τ. Greek, Ῥ. 49. mwAnoGels—the verb πίμπλημι common both in Gospel and in Acts, only found twice elsewhere in N.T., as against thirteen times in Gospel and nine times in Acts (Friedrich, Lekebusch). The word was also very frequent in LXX, cf. Ecclesiasticus xlviii. 12, A. The phrase πλησθῆναι wvevp. ay. is peculiar to St. Luke, in Gospel three times, i. 15, 41, 67, and Acts ii. 4, iv. 31, ix. 17, xiii. 9, cf. Luke xii. 12, and xxi. 14; see also Matt. x. 20, Mark xili. 11. St. Peter’s courage in thus openly proclaim- ing the Crucified for the first time before the rulers of his people might well be significantly emphasised, as in ver. 13. St. Chrysostom comments (Hom., x.) on the Christian wisdom of St. Peter on this occasion, how full of confidence he is, and yet how he utters not a word of insult, but speaks with all respect.
Ver. 9. εἰ: chosen not without ora- torical nicety, if, as is the case = ἐπεὶ ἡμεῖς, expressing at the same time the righteous indignation of the Apostles in contrast to the contemptuous tpets of ver. 7, and their surprise at the object of the present inquiry; so too in ἐπ᾽ εὖερ- γεσίᾳ St. Peter again indicates the un- fairness of such inquisitorial treatment (‘cum alias dijudicari debeant, qui malum Sfecerunt,” Βεηρε]).---ἀνακρινόμεθα: used
D adds εν ἄλλω Se ουδενι to this verse, 5ο E, Flor., Syr. D, p. 64, and, on the other hand, Belser.
here of a judicial examination, see xii. 19 and Luke xxiii. 14, and cf. Acts xxiv. 8, xxviii. 18, and 1 Cor. ix. 3, although the strictly technical sense of ἀνάκρισις as a preliminary investigation cannot be pressed Πετε.-- ἐπ᾽ εὐεργ. a. ἀσθενοῦς : “concerning a good deal done to an impotent man”—the omission of the articles in both nouns adds to St. Peter’s irony; ‘“‘he hits them hard in that they are always making a crime of such acts, finding fault with works of beneficence,” Chrys., Hom., x.; ἀνθρώπου on the ob- jective genitive, Winer-Schmiedel, pp. 260 and 267.—év tive: “ by what means,” R.V.; ‘‘in whom,” margin. The neuter instrumental dative, cf. Matt. v. 13, is supported by Blass, Weiss, Holtzmann, and others, as if the expression embraced the two questions of ver. 7. Rendall, following the older commentators, re- gards the expression as masculine.— οὗτος: the healed man is thought of as present, although nothing is said of his summons; ‘‘this man,” R.V.—o¢éoworat: the word familiar to us in the Gospels, Luke vil. 50, Mark x. 52, with the preg- nant meaning of health for body and soul alike. ' Ver. το. St. Peter does not hesitate to refer his judges to the same passage of Scripture which a few short weeks before Jesus of Nazareth had quoted to a de- putation of the Sanhedrim. In that case too the question put to Jesus had been as to the authority by which He acted, Matt. xxi. 42, Mark xii. ro, Luke xxi. 17. It is possible that the words from Ps. cxviii. 22 were already regarded as Mes- sianic, from the fact that the people had welcomed Jesus at His public entry into Jerusalem with part of a verse of the same Psalm, ver. 26, Edersheim, fesus the Messiah, ii., 368. Moreover, the pas- sage, Isa. xxviii. 16, which forms the connecting link between the Psalm and St. Peter’s words, both here and in his First Epistle (1 Pet. ii. 7, cf. Rom. ix, 33, x. I1), was interpreted as Messianic, apparently by the Targums, and un-