cipation, and that we cannot be sure that it was actually in use at this early date (Ecclesia, p. 49), but, as the same writer reminds us, our Lord’s saying to St. Peter, Matt. xvi. 18, must have had its igfluence upon the minds and teaching of the Apostles. Moreover, we can see a special fitness in the employment here, after the preceding description, not only of the growth, but of the organisation of the Christian community, iv. 32 ff., and of the judgment which followed upon the attempt to challenge its powers and to violate its harmony, cf. Bengel’s note, in loco. The context too probably marks a distinction between the members of the ἐκκλησία and those without (Weiss, Hort, Blass).
Ver. 12. δέ: merely transitional ; éyi- vero marking the continuance of the miracles; διὰ τῶν χειρῶν characteristic of St. Luke in Acts, cf. ii. 23, vii. 25, xi. 30; Xivii3) xve 28 xixsee.)) OniiLuke’s fondness for this and similar phrases with χείρ, see Friedrich, Das Lucasevan- gelium,p.8; Lekebusch, A fostelgeschichte, p- 77. Such phrases, cf. διὰ στόµατός τινος, are thoroughly Hebraistic; so also in iii. 13, Luke ili. 21, κατὰ πρόσωπον, and for other instances, Blass, Gramma- tik des N. G., pp. 126, 147.—Z 704 Σολ., ili. 11.—@mavres, cf. ii. 1, including other believers as well as the Apostles, see below. ὁμοθυμαδὸν, see i. 14.
Ver. 13. τῶν δὲ λοιπῶν: variously interpreted (1) of the rest of the believers in contrast to the Apostles, but this is unnatural, as the Apostles are not elsewhere regarded as objects of fear to their fellow-believers, and ἅπαντες above certainly need not = ἀπόστολοι as Hilgen- feld interprets it. See, however, Alford, in loco, and Gore, Church and the Minis- try, p. 256, note. J. Lightfoot applies ἅπαντες to the hundred-and-eight (the Apostles making up the hundred-ard- twenty), who durst not join themselves
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ἀλλ᾽ ἐμεγάλυνεν αὐτοὺς 6 λαός: