[9] Acts xxii. 10-21 is not quite consistent with xxvi. 15-18; but the general sense is clear.
[10] Cornelius' case (Acts x.-xi. 18) is exceptional, and no propaganda follows. The reading "Greeks" in Acts xi. 20, though required by the sense and therefore adopted by the English translators, is not supported by the textual evidence. Luke has here corrected his source to suit his theory, just as in x. 1—xi. 18 he passes by the true significance of the story, which really deals with the question of eating with Gentiles (xi. 3, 7 f.).
[11] The assertion has recently been made in very high quarters on the basis of 1st Cor. vii. 18 that Paul also took the "apostolic" view that the Christian of Jewish birth remains under obligation to keep the law. One would think Paul had not added verse 19!
[12] On the reading "Greeks" in Acts xi. 20 see footnote [10]
[13] The actual outcome is seen in the reduction of the 'burden' to the two items of abstinence from "fornication and from things offered to idols." Paul's nicer distinctions under the latter head (1st Cor. viii. 1-13, x. 14-23) as well as his distinction between the ceremonial and the moral grounds for abstinence, were disregarded.
[14] Romans enlarges the conception of the economy of Law by making it include the Gentile law of 'conscience' (Rom. i. 18—ii. 16). In Galatians this point is covered only by classing the "angels" through whom the Mosaic Law was given, with the "Elements" honoured in Gentile religion. Both are codes of "stewards and governors."
[15] Harnack very ingeniously suggests as a reason the ill repute later incurred by Laodicea (cf. Rev. iii. 15 f.); comparing the chiselling out from inscriptions of the names of unpopular kings.
[16] Some authorities of the first rank think there is evidence of literary dependence in 1st Cor. i. 18-21 on the Saying (Matt. xi. 25-27 = Lk. x. 21 f.).
[17] The orthodox Aramaic Gospel of the Nazarenes borrows from Luke as well as Matthew, but speaks in the name of "Matthew." This apostle was also regarded as author of the Gospel according to the Hebrews, a heretical product of c. 120, current in Greek among the Jewish Christians of Palestine (Ebionites).
[18] It was superscribed "These are the ... words (logoi as in the Pastoral Epistles, not logia as in Papias and Polycarp) which Jesus the living Lord spoke to the disciples and Thomas."