Notes
Author’s preface
Calvin, 1, p. 20.
Martyn Lloyd-Jones, The Christian Warfare (Banner of Truth, 1976), p. 274.
Ramsay, St Paul the Traveller, p. viii.
See Eph. 2:20.
See Baptism and Fullness (IVP, 2nd edn, 1975), pp. 15–17. Roger Stronstad in his Charismatic Theology of St Luke (Hendrickson, 1984) writes of those who allege ‘an unbiblical dichotomy between the so-called descriptive and didactic passages of Scripture’ (p. 6) and appears to include me among them. But I plead ‘not guilty’! I am not denying that historical narratives have a didactic purpose, for of course Luke was both a historian and a theologian; I am rather affirming that a narrative’s didactic purpose is not always apparent within itself and so often needs interpretative help from elsewhere in Scripture.
2 Tim. 3:16.
Rom. 15:4; 1 Cor. 10:11.
Chronological table
Based on the work of Colin Hemer, pp. 159–175 and 251–270, and used by permission.
Introduction
Cadbury, pp. 8–11.
Baur, 1, p. 109.
Harnack, Luke, pp. 121, 146.
Ibid., p. 112.
BC, 2, pp. 491–492.
Col. 4:14.
Hobart, p. xxix.
Ibid., p. xxxvi.
E.g. in Luke the Physician. See his conclusion on p. 198.
Barclay, p. xiv.
Ibid.; e.g. Luke 4:35; 9:38; 18:25.
Ibid.; e.g. Acts 3:7; 8:7; 9:33; 13:11; 14:8; 28:8–9.
Harnack, Acts, chapter 2, especially pp. 71–87. He concludes: ‘The geographical and chronological references and notices in the book show the circumspection, the care, the consistency, and the trustworthiness of the writer’ (p. 112). For Luke’s specific local knowledge of places, people and circumstances relating to Paul’s travels (Acts 13 – 28), see Hemer, pp. 108–158.
Sherwin-White, p. 186.
Ibid., pp. 120–121.
Ibid., p. 189. See also the wealth of information in Hemer’s chapter 5, ‘Evidence from Historical Details in Acts’ (pp. 159–220).
B. H. Streeter, The Four Gospels: A Study of Origins (Macmillan, 1924), pp. 534–539.
Luke 23:4, 14, 22.
See the article by A. J. Mattill entitled ‘The Purpose of Acts: Schneckenburger Reconsidered’, in Gasque and Martin, pp. 108–122.
Ibid., p. 110.
Ibid., p. 111.
Dr Ward Gasque’s translation of F. C. Baur in his very thorough History of the Criticism of the Acts of the Apostles, p. 326.
Gal. 2:11.
Die Mitte der Zeit (1954), whose English title is The Theology of St Luke (1960).
Marshall, Luke, pp. 18–19.
Ibid., p. 85.
Ibid., p. 93.
Green, Meaning of Salvation, pp. 125–131.
Luke 2:29–32.
Col. 4:10ff. For Luke’s emphasis on the worldwide expansion of the church see especially Dupont’s Salvation of the Gentiles.
Luke 24:19.
Luke 24:51.
James, pp. 228–438.
Bengel, p. 512.
Pierson, pp. 141–142.
Matt. 28:20.
Luke 6:13; cf. John 6:70.
Mark 3:14; John 15:27; cf. Acts 22:14–15.
Luke 1:2.
Cf. Luke 24:41–43 and John 21:10ff.
1 Cor. 9:1; 15:8ff.
1 Cor. 15:7.
Cf. Luke 4:18.
Acts was known to the early church in two Greek texts, the ‘Alexandrian’, especially in the great fourth- and fifth-century codices (Sinaiticus, Vaticanus and Alexandrinus), and the ‘Western’, especially in the fifth- or sixth-century Codex Bezae (which is kept in the Cambridge University Library), although its existence has been traced back at least to the second century. The latter differs from the former as being in size longer (about 1,500 more words), in style smoother and in content more colourful. Some scholars think Luke himself issued two editions of Acts, beginning either with a rough draft which he later abbreviated or with a concise draft which he later elaborated. Others think Luke produced only one original, which was deliberately amended by a later scribe (either by expansion or by contraction). ‘In all probability,’ writes C. K. Barrett, ‘each has something to contribute to our knowledge of Luke’s text’ (p. 8). For a thorough discussion, see Metzger, pp. 259–272; Haenchen, pp. 50–60; and Hemer, pp. 193–201.
Luke 24:47.
John 14:26.
John 16:12ff.
Luke 24:49.
Chapter 1
Luke 3:21–22; 4:14, 18.
Luke 24:49.
Longenecker, Acts, pp. 253ff.
E.g. Isa. 32:15ff.; 35:6ff.; 43:19ff.; 44:3; Ezek. 11:19; 36:26–27; 37:11ff.; 39:29; Joel 2:28–29.
Calvin, 1, p. 29.
In the exposition of these verses I am following what may justly be termed the ‘reformed’ perspective, namely that the New Testament authors understood the Old Testament prophecies concerning the seed of Abraham, the Promised Land and the kingdom as having been fulfilled in Christ. Although Paul does predict a widespread turning of Jews to Christ before the end (Rom. 11:25ff.), he does not link it with the land. Indeed, the New Testament contains no clear promise of a Jewish return to the land. I fully recognize that the ‘dispensational’ view is different. It holds that the Old Testament promises relating to the Jewish occupation of the land will be (in fact, are already being) fulfilled literally, and that in the New Testament this is indicated by Mark 13:28ff. (the blossoming of the fig tree, symbolizing Israel) and Luke 21:24 (the trampling of Jerusalem by the Gentiles ‘until the times of the Gentiles are fulfilled’, implying that after this period Jerusalem will be rebuilt). In the dispensational view, therefore, the apostles were correct to ask about the restoration of the kingdom to Israel, for it will one day be fully restored to them (probably during a literal millennial reign of Christ on earth). In this case, what Jesus rebuked them for was not their expectation of a national kingdom but only their desire to know ‘times and dates’, together perhaps with their consequent lack of concern for world mission.
Luke 23:51; cf. 2:25, 38.
Luke 24:21.
Charles Williams, He Came Down from Heaven (1938; Eerdmans, 1984), p. 82.
Isa. 2:3 = Mic. 4:2.
Isa. 2:2–3.
Johannes Blauw, The Missionary Nature of the Church (1962; Eerdmans, 1974), especially pp. 34, 54, 66, 83–84.
Rev. 7:9.
Luke 19:11.
Rackham, p. 7. Cf. also Conzelmann’s Theology of St Luke.
Mark 13:32.
Deut. 29:29.
Matt. 28:20.
Lesslie Newbigin, The Household of God (SCM, 1953), p. 25.
Matt. 24:14; cf. Mark 13:10.
Luke 24:50ff.; Acts 1:9ff.
Haenchen, p. 145.
Luke 24:50ff.
Luke 24:50.
Conzelmann, p. 94.
Haenchen, p. 150.
Chrysostom, Homily II, p. 14.
Neil, p. 66.
John 20:17.
1 Pet. 3:21–22.
E.g. 1 Cor. 15:1–28; Eph. 1:18–23; Phil. 2:9–11; 3:10, 20; Col. 3:1; cf. 1 Tim. 3:16.
E.g. Heb. 1:3; 4:14ff.; 8:1; 9:11ff.; 13:20.
Luke 1:26ff.; 2:9–10, 13–15.
Luke 22:43.
Luke 24:4ff., 23.
Luke 21:27.
Luke 9:34.
Rev. 1:7.
Luke 9:26; cf. 1 Thess. 4:14ff.; 2 Thess. 1:7.
Luke 17:23–24.
Luke 24:53.
Luke 22:12.
Marshall, Acts, p. 64.
1 Cor. 15:6.
Luke 6:14–16.
Luke 6:14–15.
Luke 8:2–3.
Luke 24:10, 22.
Cf. Matt. 28:8ff.
Cf. Mark 3:21, 31–34; John 7:5.
1 Cor. 15:7.
E.g. Rom. 12:12 and Col. 4:2.
Calvin, 1, p. 40.
Matt. 27:3–5.
Hanson, p. 60.
Matt. 27:5.
Edersheim, Life and Times, 2, p. 575.
Matt. 27:6.
Alexander, 1, p. 28.
Luke 24:25–27, 32, 45–49.
John 15:25.
John 2:17.
Rom. 11:9–10; 15:3.
Longenecker, Acts, p. 264.
Luke 22:28–30.
1 Cor. 9:1; 15:8–9.
Morgan, pp. 19, 20.
Luke 6:12–13; Acts 1:2.
Acts 15:8; cf. 1 Sam. 16:7; Rev. 2:23.
E.g. Lev. 16:8; Num. 26:55; Prov. 16:33; Luke 1:9.
Chrysostom explained the use of lots by saying ‘for the Spirit was not yet sent’ (Homily III, p. 19).
Chapter 2
Luke 3:21–22; 4:1, 14, 18.
A failure to grasp, and distinguish between, these four meanings of the Pentecost event lies, I suspect, behind the continuing tensions between ‘charismatic’ and ‘non-charismatic’ Christians. For example, Roger Stronstad is surely right to emphasize the ‘vocational’ aspect of the gift of the Spirit, namely that he ‘anoints’ and ‘equips’ people for their ministry. This was particularly evident in the case of the apostles. Roger Stronstad seems to me to overstate his case, however, by arguing that according to Luke’s theology, the Spirit was given neither for salvation, nor for sanctification, but exclusively for service (Stronstad, pp. 1, 12, 83).
Deut. 16:16.
Exod. 23:16.
Exod. 34:22; Lev. 23:15ff.; Num. 28:26.
Ezek. 36:27.
Jer. 31:33.
Cf. Heb. 12:18–19.
Luke 3:16.
Because of the somewhat strange order in which Luke lists the nations, some scholars have suggested that he may have been following an ancient ‘astrological geography’ like that of the fourth-century Paul of Alexandria, who tabulated the nations according to the twelve signs of the zodiac. For a sober evaluation of this speculation see Bruce Metzger’s essay in Gasque and Martin, pp. 123–133.
Cf. John 1:46; 7:52.
Longenecker, Acts, p. 272. See also Matt. 26:73 and Luke 22:59 for references to the distinctive Galilean accent.
Gal. 5:23.
E.g. ‘many present thought they recognized words of praise to God in other languages’ (Dunn, Jesus, pp. 151f.).
Neil, p. 71.
Barclay, p. 15.
1 Cor. 14:2; cf. vv. 14–17, 28.
Horton, p. 33 n. 11.
The debate continues as to whether the contemporary experience of glossolalia is, or sometimes includes, speaking in recognizable languages. On the other hand, two fair, objective sociolinguistic investigations have reached the conclusion that there have been no scientifically confirmed records of glossolalia being an unlearned foreign language.
Stephen C. Neill, Call to Mission (Fortress, 1970), p. 12.
Gen. 11:1–9; Rev. 7:9.
Cadbury, p. 184.
Thucydides, translated into English by Benjamin Jowett (Clarendon Press, 1881), vol. 1, I.22.
BC, 5, p. 405.
BC, 2, p. 13.
BC, 5, p. 406.
Bruce, ‘Speeches’, p. 54.
Thucydides, vol. 1, I.22.
Gomme, 1, p. 157. See also Colin Hemer’s chapter 3 on ‘Ancient Historiography’ (pp. 63–100), and his appendix on Acts’ speeches (pp. 415–427). Conrad Gempf stresses in his Conclusion to Hemer’s book that ‘contrary to modern opinion on the subject, ancient historians were capable of very rigorous and critical methods and principles’ (p. 411).
Gasque, History, pp. 226–228. See also Gasque, ‘Book’, pp. 58–63; Longenecker, Acts, pp. 212–214 and 229–231; and A. W. Gomme, ‘The Speeches in Thucydides’, in his Essays in Greek History and Literature (Basil Blackwell, 1937), p. 166, and his Historical Commentary, 1, pp. 140–141, 157. Colin Hemer refers to Polybius’s ‘devastating exposure’ of the faults of Timaeus as a historian in his words ‘Timaeus actually invents speeches.’ Hemer concludes: ‘Polybius explodes with indignation against such an indefensible proceeding’ (p. 75).
BC, 5, p. 416.
Ridderbos, p. 10.
Bruce, Speeches, p. 27.
Joel 2:32.
R. N. Longenecker shows (in Exegesis) that pesher interpretation was characteristic of Jesus’ own teaching. ‘The “this is that” fulfilment motif, which is distinctive to pesher exegesis, repeatedly comes to the fore in the words of Jesus’ (p. 70). Moreover, the apostles learned this method from him, as they were led by the Spirit. Consequently, ‘most characteristic in their treatment of Scripture is pesher interpretation’ (p. 98). See also pp. 38–45, 70–75 and 129–132.
Quoted by Lenski, p. 74.
Jer. 31:34, ‘they will all know me’; 1 Thess. 4:9, ‘you yourselves have been taught by God’; 1 John 2:27, ‘his anointing teaches you about all things’.
Lenski, p. 75.
Calvin, 1, p. 59.
Luke 23:44–45.
Luke 21:11.
E.g. Isa. 13:9ff.; 34:1ff.; Ezek. 32:7ff.; Amos 8:9; Matt. 24:29; Luke 21:25–26; Rev. 6:12ff.
Cf. 2 Sam. 7:16; Ps. 89:3ff.; 132:11–12.
E.g. Luke 4:21; John 5:39–40; Luke 24:27, 44ff.
E.g. Pss 2:8; 16:10; 110:1.
Dupont, p. 120.
Ibid., p. 109, and pp. 103–128, 136, 154–157. See also Dr Longenecker’s comments in Acts, pp. 279–280, and in Exegesis, especially pp. 85–103 and 205–209.
Mark 12:35–37; Luke 20:41–44.
1 Cor. 15:25; Heb. 1:13.
Alexander, 1, p. 85.
As in Isa. 49:1, 12; 57:19; cf. Eph. 2:13, 17.
C. H. Dodd, The Apostolic Preaching and Its Developments (Hodder & Stoughton, 1936).
Ibid., pp. 38–45.
Cf. Gal. 3:13.
Cf. 2 Cor. 12:12; Heb. 2:1–4.
1 John 1:3.
2 Cor. 13:14.
2 Cor. 8:4; 9:13.
Vermes, p. 103.
Community Rule VI, ibid., p. 82.
Ibid., p. 30.
See Every Need Supplied: Mutual Aid and Christian Community in the Free Churches 1525–1675, ed. Donald F. Durnbaugh (Temple University Press, 1974).
Deut. 26:12.
1 John 3:17.
Gal. 5:22.
Harry Boer, Pentecost and Missions (Lutterworth, 1961), pp. 161–162.
Chapter 3
jb, 2:7, 12; 3:10.
Dan. 9:20–21; Acts 10:2, 22.
Josephus, Wars, V.5.3.
Walker, p. 67.
Luke 8:54.
Isa. 35:6.
John 10:23.
Cf. Luke 22:54–62.
Alexander, 1, p. 109.
E.g. Num. 15:27ff.; cf. Luke 23:34; 1 Cor. 2:8; 1 Tim. 1:13.
Rev. 7:17; 21:4.
Rev. 3:5.
Barclay, p. 32.
Cf. Isa. 43:25.
Matt. 19:28.
Rom. 8:19ff.
2 Pet. 3:13; Rev. 21:5.
Deut. 18:15ff.; cf. Luke 9:35.
E.g. 2 Sam. 7:12ff.
Gen. 12:3; 22:18; 26:4.
‘First to the Jew’, e.g. Rom. 1:16; 2:9–10; 3:1–2.
Neil, p. 88.
Cf. Luke 3:2.
Cf. John 18:12ff.
Luke 20:1–2.
Luke 21:12ff.
Luke 20:17.
John 7:15.
Haenchen, p. 218.
Luke 9:54.
Alexander, 1, p. 172.
Chrysostom, Homily XI, p. 73.
John Wimber, to whom reference is made in the rest of this chapter, is right to warn us in both Power Evangelism (Hodder & Stoughton, 1985; chapter 5, ‘Signs and Wonders and Worldviews’) and Power Healing (Hodder & Stoughton, 1986; pp. 28 and 30) against ‘the pervasive influence of a secularized western worldview’, lest we become ‘caught in the web of western secularism’.
Power Evangelism, p. 117.
Ibid., p. 117.
E.g. 1 Cor. 2:1–5; 1 Thess. 1:5.
2 Cor. 12:12.
Chapter 4
Calvin, 1, p. 130.
Josephus, Antiquities, XV.10.4.
E.g. Luke 4:18; 6:20; 7:22.
Bruce, English Text, p. 110.
Josh. 7:1.
Titus 2:10.
W. L. Knox, quoted by Haenchen, p. 237.
E.g. Luke 6:42; 12:1, 56; 13:15.
Cf. ekklēsia in 7:38 and in lxx of, e.g., Josh. 8:35.
1 John 1:7.
E.g. 1 Cor. 11:22, 29.
E.g. 1 Cor. 5:5; 1 Tim. 1:20.
Matt. 18:15ff.
Longenecker, Acts, p. 316.
Neil, p. 95.
Luke 1:35; 9:34.
Neil, pp. 96, 97.
Matt. 27:25.
E.g. Rom. 13:1ff.; Titus 3:1; 1 Pet. 2:13ff.
Cf. John 15:26.
Josephus, Antiquities, XX.5.1.
Josephus, Wars, II.8.1; cf. Antiquities, XVIII.1.1.
Knowling, p. 158.
Neil, p. 99.
Antiquities, XVII.10.4; cf. Wars, II.4.1.
Alexander, 1, p. 239.
Matt. 5:10–12; Luke 6:22–23.
Tertullian, Apology, chapter 50.
E.g. Exod. 16:7; Num. 14:27; 1 Cor. 10:10.
E.g. Phil. 2:14; 1 Pet. 4:9.
E.g. Exod. 22:22ff.; Deut. 10:18.
Cf. 1 Tim. 5:3–16.
2 Cor. 11:22; Phil. 3:5.
Acts, p. 332. Dr Longenecker gives a thorough discussion of the options on pp. 326–329.
E.g. Gal. 3:28; Eph. 2:14ff.; Col. 3:11.
Cf. Rom. 16:1; Phil. 1:1; 1 Tim. 3:8, 12; 4:6.
Lenski, p. 246.
Cf. Acts 2:47; 4:4; 5:14; 6:1.
Eph. 6:11.
Cf. Acts 3:6, 16; 4:7, 10, 12, 18.
Chapter 5
Luke 21:15; cf. 12:12.
Mark 14:58; cf. 15:29; Matt. 26:61.
John 2:20.
John 2:21.
Matt. 12:6.
Matt. 5:17.
Exod. 34:29ff.
George Bernard Shaw, Preface to Androcles and the Lion (1912; Constable, 1916), p. lxxxv.
Dibelius, pp. 167 and 169.
Neil, p. 107.
Ps. 27:4; cf. Pss 15; 42 – 43; 84; 122; 134; 147; 150.
E.g. Jer. 7:4.
Gen. 11:28.
Josh. 24:2.
Gen. 15:7; Josh. 24:3; Neh. 9:7.
Cf. Gen. 15:13; Exod. 12:40–41.
Gen. 26:1ff.
Gen. 46:1ff.; cf. 28:10ff.
Gen. 23.
Gen. 33:18–20.
Gen. 47:29–30; 49:29–33; 50:12–14.
Gen. 50:26; Josh. 24:32.
See Gen. 12:1–3; 15:18–21; 22:15–18.
Deut. 18:15.
Chrysostom, Homilies XVI and XVII, pp. 100–112.
1 Kgs 8:27; cf. 2 Chr. 6:18.
2 Sam. 7:6; cf. 1 Chr. 17:5.
E.g. Exod. 32:9; 33:3, 5; 34:9; Deut. 9:6, 13; 10:16; 31:27; 2 Chr. 30:8; Jer. 17:23.
E.g. Lev. 26:41; Deut. 10:16; 30:6; Jer. 6:10; 9:26; Ezek. 44:7.
Cf. Luke 6:23; 11:49ff.; 13:34.
Calvin, 1, p. 212.
Ps. 110:1; cf. Luke 22:69; Acts 2:34–35.
Dan. 7:13–14.
Bruce, English Text, p. 168.
John 18:31.
Deut. 17:7.
Luke 23:46.
Luke 23:34.
Bruce, English Text, p. 172.
Chapter 6
Hengel, p. 80.
Barclay, p. 64.
Neil, p. 119; diaspeiro is the word translated ‘scattered’ in both verses 1 and 4.
Green, Evangelism, p. 180; cf. p. 208.
John 4:9.
E.g. Luke 9:52–56; 10:30–37; 17:11–19; cf. John 4. Jesus’ prohibition of evangelism in any Samaritan town (Matt. 10:5) was restricted to the period of his public ministry; it had now been rescinded.
Cf. John 4:25.
Haenchen, p. 303.
Justin Martyr, Apology, I.26.
Irenaeus, Against Heresies, 1.23.1–5. For a thorough summary of later traditions and legends about Simon Magus, see the note by R. P. Casey in BC, 5, pp. 151–163.
Calvin, 1, p. 233.
Alexander, 1, p. 329.
Cf. Jas 2:19.
Luke 9:51–56.
Marshall, Acts, p. 157.
Bruce, English Text, p. 183.
See Metzger, pp. 358–359.
Cyprian, Letters, 73.9; from Early Latin Theology, translated and edited by S. L. Greenslade, vol. 5 of The Library of Christian Classics (SCM, 1956).
George D. Smith, The Teaching of the Catholic Church (Burns and Oates, 2nd edn, 1952), p. 816.
Ludwig Ott, Fundamentals of Catholic Dogma (Mercier Press, 6th edn, 1963), p. 362.
Rackham, p. 117.
Myer Pearlman, Knowing the Doctrines of the Bible (Gospel Publishing House, revised edn, 1981), p. 313.
Morgan, p. 157.
Dunn, Baptism, pp. 63–68.
Calvin, 1, p. 236. Similarly, B. B. Warfield wrote that what the Samaritans received through the ministry of Peter and John was ‘the extraordinary gifts of the Spirit’ (Miracles Yesterday and Today [1918; Eerdmans, 1965], p. 22).
Rom. 8:9; cf. Rom. 8:14–16; 1 Cor. 6:19; Gal. 3:2, 14; 4:6.
Dunn, Baptism, p. 58.
Ibid., p. 59.
Calvin, 1, p. 225.
Ibid., p. 235.
G. W. H. Lampe, The Seal of the Spirit (SPCK, 2nd edn, 1967), p. 70.
Ibid., pp. 69–70.
J. I. Packer, Keep in Step with the Spirit (IVP, 1984), p. 204.
Green, I Believe, p. 168.
Calvin, 1, p. 247.
Marshall, Acts, p. 161.
Isa. 53:7–8.
E.g. Mark 10:45; 14:24ff.; Luke 22:37.
Chrysostom, Homily XIX, p. 126.
Alexander, 1, p. 350.
See Hanson, pp. 107, 111.
Metzger, pp. 360–361.
Horton, p. 112.
Bengel, p. 592.
1 Thess. 4:17.
Morgan, p. 171.
Irenaeus, Against Heresies, 3.12.8.
Chapter 7
Rom. 11:13.
Cf. Acts 9:5; 22:14–15; 26:17–18, 20; Rom. 1:1, 5, 13; 11:13; 15:15–18; Gal. 1:15–16; 2:2, 7–8; Eph. 3:1–8; Col. 1:24–29. For the analogy between Saul’s conversion and the call of the Old Testament prophets, see Johannes Munck, Paul and the Salvation of Mankind (English translation, John Knox, 1959), pp. 24–30. Similarly, Krister Stendahl, in his right emphasis on Saul’s call, goes too far in denying that it was also his conversion (Paul among Jews and Gentiles [Fortress, 1976; SCM, 1977]), pp. 7–23.
1 Tim. 1:16.
William Sargant, Battle for the Mind (Heinemann, 1957; revised edn by Pan Books, 1959).
Ibid., p. 20.
Ibid., p. 106.
Ibid., p. 106.
See D. M. Lloyd-Jones, Conversions, Psychological and Spiritual (IVP, 1960); Gaius Davies, ‘Dr William Sargant’s Writings on Conversion’, in In the Service of Medicine (CMF), vol. 22, no. 84 (Jan. 1976); and Malcolm A. Jeeves, Psychology and Christianity: The View Both Ways (IVP, 1976), especially pp. 133–139.
Published in Edinburgh, revised edn, 1769.
Ibid., p. 3.
Ibid., pp. 9–10.
Calvin, 1, p. 256.
Bruce, English Text, p. 175, n. 8. He is referring to BC, 4, p. 88, where Lake and Cadbury say it is used ‘particularly of the mangling by wild beasts, e.g. lions’.
Williams, pp. 124–125.
Alexander, 1, p. 355.
Calvin, 1, pp. 256, 260.
Walker, p. 207.
Acts 9:17, 27; cf. 22:14–15; 26:16; 1 Cor. 9:1; 15:8.
Gal. 1:15–16.
Phil. 3:12.
Gen. 1:3.
2 Cor. 4:6.
1 Tim. 1:14.
C. S. Lewis, Surprised by Joy (Geoffrey Bles, 1955; Collins reprint, 1986), pp. 169–183.
Coggan, pp. 33–34.
Rackham, p. 88.
C. G. Jung, Contributions to Analytical Psychology (Routledge and Kegan Paul, 1928), p. 257.
Phil. 3:6.
Rom. 7:7ff.
Surprised by Joy, p. 179.
Luke 18:10, 12.
Rom. 8:16.
Lenski, p. 360.
Rom. 8:15.
Barclay, p. 74.
E.g. Eph. 3:3; Rom. 16:25; Gal. 1:11–12.
Gal. 1:17.
Gal. 1:18.
E.g. John 15:26–27.
Cf. 2 Cor. 11:32–33.
Dietrich Bonhoeffer, The Cost of Discipleship (Macmillan, 1963), p. 100.
Calvin, 2, p. 273.
E.g. 2 Cor. 3:18.
Chapter 8
Gal. 2:1ff.
2 Cor. 12:12.
1 Kgs 17:17–24; 2 Kgs 4:32–37.
Mark 2:11.
Mark 5:41, ‘Little girl, get up!’
Calvin, 1, p. 277.
Knowling, p. 249. See Num. 19:11–13; Strack and Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch, vol. 2 (1924), p. 695; and Edersheim’s Jewish Social Life, p. 158.
Matt. 16:19.
See Conrad Gempf’s essay on ‘The God-Fearers’, being appendix 2 in Hemer, pp. 444–447.
Gen. 12:1–4.
Pss 2:7–8; 22:27–28; Isa. 2:1ff.; 42:6; 49:6; Joel 2:28ff.
Edersheim, Jewish Social Life, pp. 25–29.
Jon. 1:3.
Matt. 16:22; John 13:8.
Alexander, 1, p. 398.
Haenchen, p. 350.
Cf. Acts 14:11ff.; Rev. 19:10; 22:8–9.
Alexander, 1, p. 403.
Bruce, English Text, p. 222.
E.g. Lev. 19:15.
2 Chr. 19:7.
Lenski, p. 419.
Haenchen, p. 351.
Luke 4:18.
Lenski, p. 422.
Stanton, p. 13. Against the insistence of Bultmann and others that the early church was concerned only about the risen Lord and not the historical Jesus, Professor Stanton takes what he calls the ‘unfashionable’ view that ‘the early church was interested in the past Jesus’ (p. 186), that his life and character were part and parcel of its initial evangelistic preaching (p. 30), and that ‘the resurrection faith of the church did not obscure’ these things (p. 191).
Deut. 21:22–23; cf. Gal. 3:10–13; 1 Pet. 2:24.
Cf. Luke 24:30, 41ff.; John 21:13; Acts 1:4.
Haenchen, p. 353.
Alexander, 1, p. 417.
Chrysostom, Homily XXIV, p. 155.
Ibid., p. 157.
Ibid., p. 158.
Metzger, pp. 382–384.
Neil, pp. 141–142.
Mark 7:19.
Rackham, p. 153.
Barclay, pp. 91–92.
Haenchen, p. 362.
Bruce, English Text, p. 236.
Gal. 2:11ff.
Jas 2:1ff.
Towards a Theology for Inter-Faith Dialogue (Anglican Consultative Council, 1984; 2nd edn, 1986), pp. 24–25.
E.g. Lev. 2:2, 9, 16.
Some point to Isa. 56:6ff. and Mal. 1:10–11 as teaching that God will accept the sacrifices of Gentiles. But in the former text the ‘foreigners’ in view are those who bind themselves to Yahweh, love his name and hold fast to his covenant, while in the latter Yahweh rejects the offerings of Israel and instead accepts the offerings of those nations among whom his ‘name is great’.
Alexander, 1, p. 409.
Calvin, 1, p. 288.
Rom. 1:16.
Chapter 9
Rom. 1:16; 2:9–10; cf. 3:29; 9:24; 10:12; 1 Cor. 1:24; 12:13; Col. 3:11.
Bruce, English Text, p. 238.
Metzger, p. 386.
Ibid., p. 388.
Longenecker, Acts, pp. 400–401.
Metzger, pp. 388–389.
Josephus, Wars, III.2.4.
Barclay, p. 95.
See J. H. Bavinck, An Introduction to the Science of Missions (1954; Presbyterian and Reformed, 1960), p. xvii.
Gal. 1:21ff.
2 Cor. 11:23ff.
Phil. 3:8.
Bruce, Greek Text, p. 239; English Text, p. 243.
Josephus, Antiquities, XX.2.5; cf. XX.5.2 and III.15.3.
Cf. 2 Cor. 8:3.
Karl Marx: Selected Writings, ed. David McLellan (OUP, 1977), pp. 564–569.
2 Cor. 8 – 9.
Rom. 15:27.
Luke 23:7ff.; Acts 4:27.
Mark 10:38–39.
Rev. 1:9.
Luke 22:44.
Cf. Phil. 1:19; Phlm. 22.
John 21:18–19.
Chrysostom, Homily XXVI, p. 172.
Hanson, pp. 133–134.
Col. 4:10.
Mark 14:15.
Cf. Matt. 18:10.
Bruce, Greek Text, p. 247.
Gal. 2:11.
Josephus, Antiquities, XIX.8.2.
2 Maccabees 9:5ff. (nrsv).
Rendle Short, The Bible and Modern Medicine (Paternoster, 1955), pp. 66–68
Chapter 10
See Metzger, pp. 398–400.
Luke 23:26.
Mark 15:21 and perhaps Rom. 16:13.
Gen. 12:1.
Gal. 1:1.
E.g. Acts 3:13; 5:40; 16:35–36.
E.g. Acts 15:30, 33; 19:41.
Ramsay, St Paul the Traveller, p. 73.
Isa. 5:20.
BC, 4, p. 147.
Longenecker, Acts, p. 420.
Bruce, English Text, p. 266.
Col. 4:10; 2 Tim. 4:11.
2 Cor. 11:26.
Gal. 4:13.
Gal. 4:14.
Gal. 4:15.
2 Cor. 12:7.
Ramsay, St Paul the Traveller, pp. 92–97; cf. Church, pp. 62–64.
Ramsay, Church, p. 25.
See Metzger, pp. 405–406.
Cf. Luke 1:32, 69; 2:4; cf. Rom. 1:3; 2 Tim. 2:8.
2 Sam. 7:13–14.
Cf. Gal. 3:10–13.
Keck and Martyn, p. 26.
From Luther’s Works, vol. 35, ed. E. Theodore Bachman (American edn: Muhlenberg Press, 1960), p. 363.
Rom. 1:16; 2:9–10.
E.g. Acts 14:1, ‘as usual’; 16:13; 17:2, ‘as was his custom’; 17:10, 17; 18:4, 19; 19:8; 28:17, 23.
Luke 2:32.
Bruce, English Text, p. 283; cf. Greek Text, p. 275.
See Luke 10:20; Phil. 4:3; Rev. 13:8; 20:12–13; 21:27.
2 Tim. 3:10–11.
Luke 9:5; 10:11.
Gal. 5:22.
Bengel, p. 639.
Calvin, 2, p. 3.
1 Cor. 9:1; 15:7–9.
2 Cor. 8:23; rsv margin.
Phil. 2:25.
Ramsay, Cities, p. 408.
The details and references are given both by Bruce (Greek Text, p. 281; English Text, pp. 291–292) and by Longenecker (Acts, p. 435).
Cf. Mark 14:63.
It is true that in the narrative Paul and Barnabas both ‘rushed out into the crowd, shouting . . .’ (14). So Luke may be attributing the sermon to both of them. They certainly shared in the gospel preaching (1, 3, 7, 21, 25, 27). On the other hand, Luke’s purpose throughout these chapters is to delineate Paul’s ministry, and in Lystra he specifies Paul as speaking (9a), healing (9b–11a) and being stoned (19).
Acts 13:5, 7, 44, 46, 48–49.
Acts 13:32; 14:7, 15, 21.
2 Cor. 11:25.
2 Cor. 4:9.
Gal. 6:17.
Luke 19:37–40; 23:23.
E.g. Acts 9:31; 15:32, 41; 18:23.
2 Tim. 3:11–12.
Alexander, 2, p. 68.
Roland Allen, Missionary Methods: St Paul’s or Ours? (1912; 6th edn, Eerdmans, 1962), pp. 83, 87, 3.
Cf. Col. 4:16; 1 Thess. 5:27.
1 Tim. 3 and Titus 1.
Titus 1:9; 1 Tim. 3:2.
Allen, Missionary Methods, p. 90.
Ibid., pp. 99–107.
Ibid., p. 91.
Ibid., p. 149.
Ibid., p. 148.
Ibid., pp. 141–142.
Lesslie Newbigin, The Finality of Christ (SCM, 1969), p. 107.
To Apply the Gospel: Selections from the Writings of Henry Venn, ed. Max Warren (Eerdmans, 1971), p. 28.
Joachim Jeremias, Jesus’ Promise to the Nations (1956; English translation, SCM, 1958), pp. 11, 16.
Chapter 11
Haenchen, p. 461.
Eph. 3:2–6; cf. Col. 1:26–27; Rom. 16:25–27.
Gal. 1:7 and 5:10, rsv.
See Colin Hemer’s chapter 7, ‘Galatia and the Galatians’ (pp. 277–307). His view ‘embodies a synthesis of three elements: (1) a South Galatian destination of the epistle; (2) an early, pre-Jerusalem Council dating of the epistle; (3) a straightforward identification of the visits to Jerusalem, Acts 9 with Gal. 1, Acts 11 with Gal. 2, Acts 15 being later than the epistle’ (p. 278).
Gal. 2:11–12.
Gal. 2:15–16.
Mark 6:3; Acts 1:14; 1 Cor. 15:7.
Jas 3:17.
Gal. 1:19.
Gal. 2:9; cf. Acts 21:18.
The difficulty with James’s citation of Amos is that the text quoted is almost exactly that of the lxx, whereas in the Masoretic (Hebrew) text the first promise refers to a restored Israel and the second to Israel’s possession of Edom and all the nations. To be sure, the Masoretic text would still have been an appropriate quotation for James to use, understanding Edom as an example of the nations to be ‘possessed’ or embraced by the true Israel. But which text was James using? Critics argue that, being the Hebrew leader of the Hebrew church, he would never have used the Greek lxx. Perhaps not. On the other hand, ‘like all Galileans he would be bilingual’ (Neil, p. 173), and the proceedings of the Council are likely to have been in Greek. If, however, he was speaking Aramaic, then probably he was using a Hebrew text different from the Masoretic, which presumably lay behind the lxx translation, and which, in a form almost identical to the lxx wording, the Qumran community seem to have known.
BC, 4, p. 177.
BAGD.
Bruce, English Text, p. 315; he mentions 1 Cor. 5:1 as an example, where porneia means ‘incest’.
Alexander, 2, p. 84.
Acts 15:40; 2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1.
1 Pet. 5:12.
Rackham, p. 255.
Gal. 1:21, 23.
Calvin, 2, p. 60.
Bengel, p. 654.
2 Tim. 1:5; cf. 2 Tim. 3:15.
1 Cor. 4:17.
E.g. Gal. 1:6–9; 3:1–5; 5:2–6.
1 Tim. 4:14; 2 Tim. 1:6.
Gal. 2:14.
E.g. Gal. 1:6–9; 3:1–5; 5:2–6.
E.g. Rom. 14 and 1 Cor. 8.
1 Cor. 9:19–20.
The Thought of the Evangelical Leaders, Notes of the Discussions of the Eclectic Society, London, during the years 1798–1814, ed. John H. Pratt (1856; reprinted by Banner of Truth Trust, 1978), p. 151.
Chapter 12
Morgan, p. 287.
Matt. 25:36, 43.
Jas 1:27.
Ramsay, St Paul the Traveller, pp. 194, 196. Cf. Church, p. 93.
1 Pet. 1:1.
Ramsay, St Paul the Traveller, pp. 195, 197.
See Paul Bowers’ note on Acts 16:8 entitled ‘Paul’s Route through Mysia’,in The Journal of Theological Studies, vol. 30, Part 2 (1979), pp. 507–511.
Ramsay, St Paul the Traveller, p. 204.
Pierson, pp. 120–122.
Ramsay, St Paul the Traveller, p. 205.
See the full discussion in Metzger, pp. 444–446.
Cf. Acts 10:33, 48; 16:33; 18:8; 1 Cor. 1:16.
E.g. 1 Tim. 3:4–5, 12; 5:4.
Phil. 4:2.
Phil. 4:3.
Luke 4:33–34, 41; 8:27–28.
Bruce, English Text, p. 335.
Sherwin-White, p. 79.
Longenecker, Acts, p. 463.
2 Cor. 11:23, 25.
Haenchen, p. 501.
Chrysostom, Homily XXXVI, p. 225.
Sherwin-White, p. 71.
A. N. Triton, Whose World? (IVP, 1970), p. 48.
Gal. 3:28.
Luke 24:45.
Phil. 1:27; 2:2.
1 Thess. 2:2.
Calvin, 2, p. 91.
1 Thess. 1:9–10.
E.g. Luke 9:22.
Luke 24:25–27.
Luke 24:44–46.
Cf. 1 Cor. 15:3–4.
Bruce, English Text, p. 343.
1 Thess. 1:5.
Ramsay, St Paul the Traveller, p. 227.
Col. 4:10.
Longenecker, Acts, p. 469.
Ramsay, St Paul the Traveller, p. 229.
Luke 23:2.
E.g. John 19:12; 1 Pet. 2:13, 17.
Sherwin-White, p. 95.
1 Thess. 2:18.
Ramsay, St Paul the Traveller, p. 231.
Luke 23:14–15.
Bengel, p. 662.
Chapter 13
Haenchen, p. 517.
Quoted by Conybeare and Howson, p. 275.
R. E. Wycherley; quoted by Marshall, Acts, p. 283.
Quoted by Alexander, 2, p. 145.
Conybeare and Howson, p. 280.
Blaiklock, Acts, p. 137.
1 Cor. 13:5.
Isa. 65:2–3; see Deut. 9:7, 18, 22; Ps. 106:28–29; Hos. 8:5.
Exod. 34:14.
Isa. 42:8.
1 Kgs 19:10 (rsv).
2 Cor. 11:2ff.
Constance E. Padwick, Henry Martyn: Confessor of the Faith (IVF, 1953), p. 146.
Ramsay, St Paul the Traveller, p. 242.
BC, 4, p. 211; jbp.
BC, 4, p. 211.
Ramsay, St Paul the Traveller, p. 241.
Hanson, p. 176.
Chrysostom, Homily XXXVIII, p. 233.
Bruce, English Text, p. 351; Greek Text, p. 333.
Gärtner, p. 65.
Longenecker, Acts, p. 474.
Pausanias’ Description of Greece in 6 volumes, Loeb Classical Library, ed. W. H. S. Jones, vol. 1 (1918), Book I.1.4.
Raymond Panikkar, The Unknown Christ of Hinduism (Darton, Longman and Todd, 1964), p. 137.
Ibid., p. 54.
Stonehouse, p. 19.
Williams, p. 204.
Paul also quoted from Menander (1 Cor. 15:33) and again from Epimenides (Titus 1:12).
Rom. 1:18.
Cf. Rom. 3:25.
Cf. John 5:27.
1 Thess. 1:9.
Dibelius, ‘Paul on the Areopagus’, in Studies, pp. 76–77.
From Conzelmann’s contribution to Keck and Martyn, p. 218.
E.g. Rom. 1:18ff.
Ramsay, St Paul the Traveller, p. 252.
Stonehouse, p. 33.
Ibid., p. 34.
Eph. 5:5.
See, for example, Bob Goudzwaard, Idols of Our Time (1981; IVP, 1984).
Chapter 14
Alexander, 2, p. xiii.
Ramsay, in HDB.
Farrar, p. 315.
Barclay, p. 152.
1 Cor. 2:2–3.
1 Cor. 1:26ff.
1 Cor. 6:9ff.
1 Cor. 2:2–3.
Rom. 16:3–4.
1 Cor. 16:19. For other references to Aquila and Priscilla, see Rom. 16:3 and 2 Tim. 4:19.
TDNT, 7, p. 393.
E.g. Gal. 6:6; 1 Cor. 9:4ff.
1 Thess. 2:9; 2 Thess. 3:8; 2 Cor. 12:13.
1 Cor. 9:15ff.; 2 Cor. 11:7ff.
1 Thess. 3:2.
1 Thess. 3:6.
Cf. Phil. 4:14ff. and 2 Cor. 11:8–9.
Bruce, English Text, p. 371.
See Ezek. 33:1ff.
Marshall, Acts, p. 296.
John 10:16.
Longenecker, Acts, p. 486.
Neil, p. 197.
Bruce, English Text, p. 374.
Longenecker, Acts, p. 486.
See also 1 Cor. 1:1.
Num. 6:1ff.
Marshall, Acts, p. 300.
Ramsay, St Paul the Traveller, p. 263.
Luke 3:1ff.
Luke 16:16.
Bruce, English Text, p. 382.
1 Cor. 3:6.
Green, I Believe, p. 135.
Cf. Gal. 3:2.
Cf. Acts 9:2; 19:23; 22:4; 24:14, 22.
Williams, p. 122. It is interesting that Hinduism, Buddhism, Taoism, Judaism and Islam all in differing degrees use the imagery of the ‘way’ or the ‘path’. In the Bible too we are confronted by two ways between which to choose, usually between life and death (e.g. Deut. 30:19ff.; Ps. 1; Prov. 2; Matt. 7:13–14). The Qumran community was also familiar with this alternative. But the six occurrences of ‘the Way’ in Acts are all unqualified. The origin of this absolute use is not known. It may go back to Jesus’ claim to be the only way to the Father (John 14:6; cf. Acts 4:12; 16:17) or it may be declaring that to follow Christ is a uniquely adventurous journey.
Bruce, English Text, p. 388, n. 18.
Ibid., p. 389.
E.g. 2 Cor. 12:12; Rom. 15:19.
Luke 8:43–44.
Alexander, 2, p. 200.
See Acts 24:17; Rom. 15:25ff.; 1 Cor. 16:1–8; 2 Cor. 8 – 9.
Rom. 15:24, 28.
Bruce, English Text, p. 394.
Bengel, p. 681.
1 Cor. 16:8–9.
Haenchen, p. 576.
Marshall, Acts, pp. 315–317.
HDB, p. 723.
Neil, p. 207.
Morton, p. 327.
Sherwin-White, p. 90.
Haenchen, p. 578.
Sherwin-White, p. 83.
Ibid., p. 86.
Ibid., p. 87.
Hengel, p. 11.
See 1 Cor. 1 and 2.
Metzger, p. 470.
Ramsay, St Paul the Traveller, p. 271.
BC, 4, p. 239.
Ibid.
Col. 1:7; 2:1; 4:12–13.
Chapter 15
Cf. Luke 10:38.
Cf. Luke 6:7; 11:53–54; 22:1–2.
Cf. Luke 9:22, 44; 18:31–32.
Cf. Luke 18:32.
Cf. Luke 12:50; 22:19; 23:46.
Cf. Luke 9:51.
Cf. Luke 22:42.
Cf. Luke 9:51, av.
Eph. 4:1ff.
2 Cor. 2:12.
2 Cor. 2:13.
2 Cor. 7:5–16.
Rom. 15:19.
1 Cor. 16:1–4; cf. Acts 24:17.
Rom. 15:17–33; see verses 19, 23, 24 and 28.
Ramsay, St Paul the Traveller, p. 287.
Acts 17:15–16; cf. 1 Thess. 3:1, 5.
2 Tim. 4:9, 21.
Acts 21:29; cf. 2 Tim. 4:20.
See Eph. 6:21–22; Col. 4:7–8; 2 Tim. 4:12; Titus 3:12.
2 Cor. 8:16–24.
Ramsay, St Paul the Traveller, p. 390.
Marshall, Acts, p. 325.
Bruce, English Text, pp. 407–408; see also Mark 16:2; John 20:19, 26; 1 Cor. 16:2; Rev. 1:10.
Luke 22:20; 24:30–35; Acts 2:42.
1 Kgs 17:19ff.
2 Kgs 4:32–33.
Longenecker, Acts, p. 509.
E.g. Col. 4:16; 1 Thess. 5:27; Rev. 1:3; 22:18–19.
Ramsay, St Paul the Traveller, p. 293.
Rom. 15:30ff.
1 Tim. 3:8ff.
Phil. 1:1.
Titus 1:5.
Neil, p. 213.
1 Thess. 2:1, 2, 5, 9, 10, 11.
Acts 19:21; Rom. 15:23–29.
Ezek. 33:1ff.
Ezek. 34:2.
Cf. Rom. 8:32.
Bruce, English Text, p. 416, n. 59; Professor Bruce is quoting J. H. Moulton’s Grammar of New Testament Greek (Edinburgh, 1906), p. 90.
1 Sam. 12:1ff.
Matt. 7:15.
Titus 1:9, rsv.
John 10:12ff.
Ezek. 34:5.
Richard Baxter, The Reformed Pastor (reprint, Epworth Press, 1939), pp. 121–122.
Ramsay, St Paul the Traveller, pp. 298–299.
1 Kgs 11:29ff.
Isa. 20:3ff.
Ezek. 4:1ff.
Haenchen, p. 601, n. 5.
Luke 22:33.
Ramsay, St Paul the Traveller, pp. 301–302.
Bruce, English Text, p. 426.
Chapter 16
E.g. Acts 13:50; 14:2, 19; 17:4ff., 13; 18:6ff., 12ff.; 19:8–9; 20:3, 19.
Luke 23:4.
Luke 23:14–15.
Luke 23:22.
Ramsay, St Paul the Traveller, p. 303.
Ibid., p. 308.
Ibid., p. 309.
Gal. 1:18–19.
Gal. 2:1, 9.
Cf. Rom. 15:23ff.
E.g. Acts 11:27–30; 20:35; Gal. 2:10; 2 Cor. 8:9ff.
1 Tim. 6:10.
Rom. 15:27.
Rom. 15:31.
E.g. 1 Cor. 7:19; Gal. 6:15.
E.g. Rom. 7:12; 8:4; Jas 1:25; 2:8.
Num. 6:1ff.; cf. Acts 18:18ff.
See the full discussion in Bruce, English Text, pp. 430–432; Haenchen, pp. 611–612; Marshall, Acts, p. 345; and Longenecker, Acts, p. 520.
1 Cor. 9:20.
Bruce, English Text, p. 432, n. 39.
Marshall, Acts, p. 347.
Josephus, Antiquities, XV.11.5; Wars, V.5.2.
Bruce, English Text, p. 434.
Josephus, Wars, VI.2.4.
Eph. 2:14.
Luke 23:18; cf. Acts 22:22.
Josephus, Antiquities, XX.8.6; Wars, II.13.5.
Sherwin-White, p. 180.
Phil. 3:5, av.
Cf. Gal. 1:16; 2:7–8.
See Cadbury’s note xxiv, ‘Dust and Garments’, in BC, 5, pp. 269–277.
Bruce, English Text, p. 445.
Sherwin-White, p. 57.
Ibid., p. 155.
Acts 22:30; 23:18; 24:27; 26:29.
jb, verse 29, note j.
Josephus, Antiquities, XX.9.2.
John 18:22–23; cf. 1 Pet. 2:23.
1 Cor. 4:12.
Haenchen, p. 640.
Calvin follows Augustine in believing that Paul’s explanation was ‘ironical’. What he meant was ‘I, brethren, recognize nothing priestly about this man’; he was denying Ananias’s right to be regarded as a priest of God (Calvin, 2, pp. 229–230).
E.g. Gal. 4:13–16; 6:11.
Ezek. 13:8ff.; Matt. 23:27.
E.g. Acts 4:2; 17:18, 31; 24:21; 26:6ff.; 28:20.
Matt. 22:23ff.; Mark 12:18ff.; Luke 20:27ff.
Isa. 54:17.
BC, 4, p. 293.
Tacitus, Histories, V.9, quoted e.g. by Bruce, English Text, p. 462.
Acts 21:32–33; 22:23–24; 23:10, 23ff.
Chrysostom, Homily LV, p. 328.
Chapter 17
Mark 14:55–64; Luke 22:66–71.
Luke 23:1–3.
Rom. 13:1ff.
Rom. 9:4–5.
Rom. 3:31.
Barclay, p. 184.
Sherwin-White, p. 52.
Metzger, p. 491.
Ramsay, St Paul the Traveller, pp. 310–313.
jb, note o.
Chrysostom, Homily LI, p. 304.
Josephus, Antiquities, XX.8.7, 9; Wars, II.13.7.
Haenchen, p. 668.
Sherwin-White, pp. 17, 48.
Ibid., p. 50.
Ibid., p. 51.
Ibid., p. 67.
Ibid., p. 58. See Sherwin-White’s full discussion of ‘The Citizenship of Paul’, pp. 57–70.
See Josephus, Antiquities, XX.9.4, 7.
Luke 9:9; 23:8.
Barclay, pp. 191–192.
Bruce, English Text, p. 484.
From The Acts of Paul and Thecla; see James, p. 273.
Rackham, p. 457.
Metzger, p. 494.
Haenchen, p. 684.
Longenecker, Acts, p. 552.
Ezek. 1:28b.
Ezek. 2:1, 3, 7.
For the Old Testament prophets, see e.g. Isa. 6:8–9; Jer. 1:4, 7; 7:25; 14:14ff.; 29:9, 19; Ezek. 2:3; 3:4ff.; Amos 7:14–15. For the New Testament apostles, see Matt. 10:1–5, 16; Mark 3:14; 6:7; Luke 6:12–13; 9:1–2.
Luke 1:2.
Jer. 1:8.
John 20:21.
Cf. 2 Cor. 4:4.
Cf. Col. 1:12–13; 1 Pet. 2:9.
Luke 24:47; Acts 2:38; 3:19; 13:39.
Luther’s Commentary on St Paul’s Epistle to the Galatians (1531; James Clarke, 1953), p. 53.
Lancelot Andrewes, Works, vol. 3 (Parker, 1843), p. 26.
Cf. Luke 24:45–47.
Isa. 53:4ff.
Isa. 52:13; 53:12.
Isa. 42:6; 49:6; cf. 60:3.
Alexander, 2, p. 428.
Sherwin-White, p. 65; cf. Hemer, p. 132.
Acts 24:14, 16; cf. 22:14; 23:1; cf. 2 Tim. 1:3.
Acts 24:14; cf. 26:22–23, 27; 28:23; also 1 Cor. 15:3–4.
Acts 24:15; cf. 23:6; 26:6–7; 28:20.
E.g. Acts 24:22ff.; 25:25; 26:31–32.
Rackham, p. 306.
Mark 6:17ff.; Luke 3:19–20.
Chrysostom, Homily LII, p. 308.
Mark 3:21; John 10:20.
Luke 21:12ff.
Haenchen, p. 327.
Cf. Deut. 4:12; John 12:28–30.
Chrysostom, Homily XIX, p. 124.
Chapter 18
S. Angus’s article ‘Roman Empire’, in The International Standard Bible Encyclopaedia (1st edn, 1915, ed. James Orr).
Quoted by Farrar, p. 187.
Rom. 1:21ff.
Rev. 13:1ff.; 17:1ff.
From Floyd V. Filson’s essay ‘The Journey Motif in Luke–Acts’, in Gasque and Martin, p. 76.
Rom. 1:10.
Rom. 1:11–12.
Rom. 1:13.
Rom. 1:15.
Rom. 15:20–22.
Rom. 15:23–24.
Rom. 15:25–29.
Rom. 15:30–32.
Luke 9:51 – 19:44.
Floyd V. Filson, in Gasque and Martin, p. 75.
Rackham, pp. 477–478.
Walker, p. 543.
I shall be quoting from the 4th edition of 1880, revised and corrected by Walter E. Smith, and published by Longmans.
Ibid., p. xlvi.
Ramsay, St Paul the Traveller, p. 314.
Ibid., p. 316.
Col. 4:10.
Smith, p. 68.
Ibid., p. 76.
Ramsay, St Paul the Traveller, p. 322.
Smith, p. 88. See also Hemer, p. 139.
Metzger, p. 497.
Smith, p. 98.
Bruce, English Text, p. 509.
See Cadbury’s note xxviii in BC, 5, pp. 345–354.
Barclay, p. 201.
Haenchen, p. 716.
Ibid., pp. 702–703.
Smith, p. 128.
Alexander, 2, p. 460.
Luke 21:18; cf. Matt. 10:30.
1 Tim. 4:3–5.
Smith, p. 141.
Luke 10:19; cf. Mark 16:18.
Longenecker, Acts, p. 565.
Cf. 2 Cor. 12:12.
Longenecker, Acts, p. 568.
Metzger, p. 501.
Sherwin-White, p. 110.
Rom. 1:16.
Isa. 6:9–10.
Matt. 13:14–15; Mark 4:11–12.
John 12:37ff.
Alexander, 2, p. 493.
jb, verse 29, note i.
Eph. 6:19–20.
Cf. 2 Tim. 2:9.
Phlm. 10.
August van Ryn, Acts of the Apostles: The Unfinished Work of Christ (Loizeaux Brothers, 1961).
Eph. 1:11.
Prov. 21:30; cf. Isa. 8:10; 54:17.
Rom. 8:28; cf. Gen. 50:20.
Rom. 15:25–29.
Acts 27:20, 31, 34, 43, 44; 28:1, 4.
Sherwin-White, pp. 110–111.
2 Tim. 4:17.
Phil. 2:9.
Eph. 1:22.
Col. 1:18.
John 12:24.
2 Tim. 2:8–9.
Eph. 3:13; Col. 1:24.
Eph. 3:1; cf. Col. 4:3.
E.g. Eph. 4:1; 6:19–20.
Phil. 1:19–26; Phlm. 22.
2 Tim. 4:7.
Luke 24:47; cf. Acts 1:8.