The Acts of the Apostles
The Acts of the Apostles The Acts of the Apostles
294 THE ACTS OF THE APOSTLES explained. St. Luke allows St. Paul to say, or St. Paul said, something about his future which after- wards proved to be incorrect. St. Luke, when he wrote, could not as yet have known that it was an incorrect prophecy. (3) In the Acts the Jews never appear as oppressed and persecuted, but rather as the persecutors. This seems to me a very weighty argument ! How comes it that the terrible events which befell this nation since the second half of the seventh decade, and which also affected the Diaspora, have left absolutely no trace of themselves in this historical work.? The Jews both in Jerusalem and in the Diaspora are the heati possidentes! How remarkable it is that a vivacious story-teller like St. Luke should remain so «« objective *" that, simply because he is dealing with the times before a.d. QQ, he gives no hint of the tremendous change that came with the year a.d. 70 Though in xi. 28 he expressly notices that the pro- phecy of the famine was actually fulfilled in the reign of Claudius; yet this historian nowhere says that the prophecy of the destruction of Jerusalem was fulfilled, and though at the close of his work he casts in the teeth of the Jews the prophecy of Isaiah concerning "the hardening of their hearts," yet he does not think of referring to the terrible judgment that had actually come upon the nation. (4) But even in the case of the gospel, under the assumption that the destruction of Jerusalem had already taken place, by no means everything is quite clear. With the prophecy of this destruction St. Luke, like the other synoptists, still combines the !
EXCURSUS V 295 proclamation of the great Final Catastrophe (xxi. 25 ff.), of convulsions of the heavenly bodies, and of the Coming of the Son ofMan (xxi. 27, 28), and brings all this to a conclusion with the words (xxi. 32) : a/xii/ Xiytjd vfXLv OTL 01) jmrj irapeXOn t] yevea avrrj eo)? av iravra yevYirm ! Are we then to suppose that the destruc- tion of Jerusalem, which had been followed by none of these events, was for the author a thing of the past ? The supposition is exceedingly difficult ! Again he repeats the direction (xxi. 21) : Tore ol ev tij ''lovSaia. (pevyeToocrav €ig to. optj— yet the Christians, as is well known, did not flee to the mountains, but to Pella, and so in later days a special command from Heaven was invented in order to explain the discrepancy of this conduct with the original command. There is also much else in the great eschatological discourse that is more easily intelligible if it were written before the destruction of Jerusalem than on the contrary assumption ; and the omission of 6 ava- yiyvcocTKcov voelrw may be due to the circumstance that St. Luke did not intend his work for public reading. (5) The fact that no use is made of the Pauline epistles in the Acts is easily intelligible about the beginning of the seventh decade, it is not so about A.D. 80, and the later the date the more unintelligible it becomes. (6) In his use of the word " Christ," St. Luke is even more primitive than St.Paul ; in the Lukan writ- ings it has not yet become a proper name, but every- the name " Christians " where means " the Messiah " ; (otherwise than in the First Epistle of St. Peter, vide sup'd) is not yet applied by Christians to themselves, and
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294 THE ACTS OF THE APOSTLES<br />
explained. St. Luke allows St. Paul to say, or St.<br />
Paul said, something about his future which after-<br />
wards proved to be incorrect. St. Luke, when he<br />
wrote, could not as yet have known that it was an<br />
incorrect prophecy.<br />
(3) In <strong>the</strong> <strong>Acts</strong> <strong>the</strong> Jews never appear as oppressed<br />
and persecuted, but ra<strong>the</strong>r as <strong>the</strong> persecutors. This<br />
seems to me a very weighty argument ! How comes<br />
it that <strong>the</strong> terrible events which befell this nation<br />
since <strong>the</strong> second half <strong>of</strong> <strong>the</strong> seventh decade, and which<br />
also affected <strong>the</strong> Diaspora, have left absolutely no<br />
trace <strong>of</strong> <strong>the</strong>mselves in this historical work.? <strong>The</strong><br />
Jews both in Jerusalem and in <strong>the</strong> Diaspora are<br />
<strong>the</strong> heati possidentes! How remarkable it is that a<br />
vivacious story-teller like St. Luke should remain so<br />
«« objective *" that, simply because he is dealing with<br />
<strong>the</strong> times before a.d. QQ, he gives no hint <strong>of</strong> <strong>the</strong> tremendous<br />
change that came with <strong>the</strong> year a.d. 70<br />
Though in xi. 28 he expressly notices that <strong>the</strong> pro-<br />
phecy <strong>of</strong> <strong>the</strong> famine was actually fulfilled in <strong>the</strong> reign<br />
<strong>of</strong> Claudius; yet this historian nowhere says that <strong>the</strong><br />
prophecy <strong>of</strong> <strong>the</strong> destruction <strong>of</strong> Jerusalem was fulfilled,<br />
and though at <strong>the</strong> close <strong>of</strong> his work he casts in <strong>the</strong><br />
teeth <strong>of</strong> <strong>the</strong> Jews <strong>the</strong> prophecy <strong>of</strong> Isaiah concerning<br />
"<strong>the</strong> hardening <strong>of</strong> <strong>the</strong>ir hearts," yet he does not<br />
think <strong>of</strong> referring to <strong>the</strong> terrible judgment that had<br />
actually come upon <strong>the</strong> nation.<br />
(4) But even in <strong>the</strong> case <strong>of</strong> <strong>the</strong> gospel, under <strong>the</strong><br />
assumption that <strong>the</strong> destruction <strong>of</strong> Jerusalem had<br />
already taken place, by no means everything is quite<br />
clear. With <strong>the</strong> prophecy <strong>of</strong> this destruction St.<br />
Luke, like <strong>the</strong> o<strong>the</strong>r synoptists, still combines <strong>the</strong><br />
!