The Acts of the Apostles

The Acts of the Apostles The Acts of the Apostles

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182 THE ACTS OF THE APOSTLES 2. A great missionary sermon of St. Peter on the occasion of the outpouring of the Spirit which had been manifested in the fiery tongues and in the miracle by which those who heard understood what was said (ii. 14—36). St. Peter in his sermon presupposes that this outpouring was accompanied by " repara,'''' of which nothing is said in the narrative. 3. The extraordinary success (about 3000 con- versions) of the miracle and the sermon (ii. 37-41); further result : they continue in the doctrine of the Apostles and in the fellowship, in the breaking of bread and in the prayers; fear came upon every soul; the Apostles work great miracles; all that believed were always together and had all things common ; they were daily together in the Temple, and also in their own homes they held their sacred feasts in gladness and singleness of heart, having favour with all the people (ii. 42-47). 4. The Apostles are thrown into prison by the Jewish authorities [the Sadducees are specially men- tioned], but are set at liberty by an angel who directs them to go into the Temple and to preach there to all the people; this they do (v. 17-2P). 5. The Jewish authorities, who wish to condemn them, in vain seek for them in the prison ; being, how- ever, informed that the Apostles were teaching in the Temple, they command that they should be brought before them (" not with violence ; for they feared the people ") and forbid -^ them to preach the Gospel. ^ Here St. Luke expressly introduces the prohibition as a reminiscence of an earlier one—thus as a second prohibition—because he had already narrated it once before.

THE SOURCES AND THEIR VAEUE 183 The protest of St. Peter (" We must obey God rather than men"). The purpose of the Council to condemn the Apostles to death is changed by a speech of Gamaliel. The scourging and release of the Apostles (v. 21^-41). 6. The Apostles continue their teaching in the Temple and at home (v. 42). It is, in my opinion, so clear that we have here a second narrative of the same events, that one can only wonder that the knowledge that this is so has not long ago become common property. The corre- spondence becomes still more striking if we add to the first account (A) the story from the Jerusalem- Caesarean section (vide supra) of the miraculous deliver- ance of St. Peter from prison by an angel during the night (chap. xii. ; here also without the knowledge of the guards) ; and this we ought to do (as Weiss also thinks). The first recension (A) is, however, far superior to the second recension (B). We may with confidence leave it to the reader to test that this is so both on the whole and in detail (the editorial touches of St. Luke in both recensions do not often afiect the subject-matter, and can be easily discerned ; ^ St. Luke did not perceive that he was reproducing two traditions concerning the same occurrences, so that the connection of events in the narrative which he has compiled is altogether poor, illogical, and incred- ible). In B there is no clear motive given either for ^ St. Luke's character as an historian quite excludes the hypo- thesis that the recension B is a free invention of his ; there is, however, no doubt that here as elsewhere he has added his own touches.

THE SOURCES AND THEIR VAEUE 183<br />

<strong>The</strong> protest <strong>of</strong> St. Peter (" We must obey God ra<strong>the</strong>r<br />

than men"). <strong>The</strong> purpose <strong>of</strong> <strong>the</strong> Council to condemn<br />

<strong>the</strong> <strong>Apostles</strong> to death is changed by a speech<br />

<strong>of</strong> Gamaliel. <strong>The</strong> scourging and release <strong>of</strong> <strong>the</strong><br />

<strong>Apostles</strong> (v. 21^-41).<br />

6. <strong>The</strong> <strong>Apostles</strong> continue <strong>the</strong>ir teaching in <strong>the</strong><br />

Temple and at home (v. 42).<br />

It is, in my opinion, so clear that we have here a<br />

second narrative <strong>of</strong> <strong>the</strong> same events, that one can<br />

only wonder that <strong>the</strong> knowledge that this is so has<br />

not long ago become common property. <strong>The</strong> corre-<br />

spondence becomes still more striking if we add to<br />

<strong>the</strong> first account (A) <strong>the</strong> story from <strong>the</strong> Jerusalem-<br />

Caesarean section (vide supra) <strong>of</strong> <strong>the</strong> miraculous deliver-<br />

ance <strong>of</strong> St. Peter from prison by an angel during <strong>the</strong><br />

night (chap. xii. ; here also without <strong>the</strong> knowledge <strong>of</strong><br />

<strong>the</strong> guards) ; and this we ought to do (as Weiss also<br />

thinks). <strong>The</strong> first recension (A) is, however, far<br />

superior to <strong>the</strong> second recension (B). We may with<br />

confidence leave it to <strong>the</strong> reader to test that this is so<br />

both on <strong>the</strong> whole and in detail (<strong>the</strong> editorial touches<br />

<strong>of</strong> St. Luke in both recensions do not <strong>of</strong>ten afiect<br />

<strong>the</strong> subject-matter, and can be easily discerned ; ^ St.<br />

Luke did not perceive that he was reproducing two<br />

traditions concerning <strong>the</strong> same occurrences, so that<br />

<strong>the</strong> connection <strong>of</strong> events in <strong>the</strong> narrative which he<br />

has compiled is altoge<strong>the</strong>r poor, illogical, and incred-<br />

ible). In B <strong>the</strong>re is no clear motive given ei<strong>the</strong>r for<br />

^ St. Luke's character as an historian quite excludes <strong>the</strong> hypo-<br />

<strong>the</strong>sis that <strong>the</strong> recension B is a free invention <strong>of</strong> his ; <strong>the</strong>re is,<br />

however, no doubt that here as elsewhere he has added his own<br />

touches.

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