All the words of this life.——I here follow the common translation, though Kuinoel and most interpreters consider this as a hypallage, and transpose it into “all these words of life.” But it does not seem necessary to take such a liberty with the expression, since the common version conveys a clear idea. “The words of this life” evidently can mean only the words of that life which they had before preached, in accordance with their commission; that is, of life from the dead, as manifested in the resurrection of Jesus, which was in itself the pledge and promise of life and bliss eternal, to all who should hear and believe these “words.” This view is supported by Storr, and a similar one is advanced by Rosenmueller, in preference to any hypallage.
Change of heart.——I have in general given this translation of Μετανοειτε, (Metanoeite,) as more minutely faithful to the etymology of the word, and also accordant with popular religious forms of expression; though the common translation is unobjectionable.
Deeply wounded.——In the Greek, διεπριοντο, (dieprionto,) from διαπριω, “to saw through;” in the passive, of course, “to be sawn through,” or figuratively, “deeply wounded in the moral feelings.” This is the commonly translated, “cut to the heart,” which I have adopted, with such a variation of the words as will assimilate it most nearly to common modern forms of expression. But Kuinoel prefers the peculiar force of the middle voice, (where this word can be made, owing to the identity of the imperfect tenses of the two voices,) given by Hesychius, “to gnash the teeth,” doubtless taken from the similarity of sound between “sawing,” and “grating the teeth.” This sense being also highly appropriate here, to men in a rage, makes the passage perfectly ambiguous, and accordingly great authorities divide on the point. In such cases, it seems to me perfectly fair to consider the phrase as originally intended for an equivoque. Luke was Grecian enough, doubtless, to know the two meanings of this form, and must have been very careless if he did not think of it as he wrote it down; but either meaning is powerfully expressive of the idea here, and why should he reject or explain it? It is rather an advantage and a charm than otherwise, in a language, to possess this ambiguity, making occasionally a richly expressive play of meanings. It seems, however, more in accordance with Luke’s ordinary expressions, to prefer the passive sense, as in Acts vii. 54, ταις καρδιαις (“to their hearts”) is added, there, of course, requiring the passive. For similar forms of expression, see Luke ii. 35: Acts ii. 37.——Consult Bretschneider in loc. In favor of the passive sense, see Bloomfield, Rosenmueller, Wolf, Hammond and Gataker. On the middle sense, Kuinoel, Beza and Wetstein.
Gamaliel.——I shall give a full account of this venerable sage, in the beginning of the life of Paul.
In the temple and in private houses.——Acts vi. 42. In the Greek, κατ’ οἶκον, (kat’ oikon,) the same expression as in ii. 46, alluded to in my note on pages [139], [140]. Here too occurs precisely the same connection with ἐν τῳ ἱερῳ, (en to hiero,) with the same sense of opposition in place, there alluded to. The indefinite sense, then, rather than the distributive, is proper here as there, showing that they preached and taught not only in their great place of assembly, under the eastern colonnade of the temple, (v. 12,) but also in private houses, that is, at their home, or those of their friends. The expression “from house to house,” however, is much less objectionable here, because in this passage it can give only an indefinite idea of place, without any particular idea of rotation; but in the other passage, in connection with “the taking of food,” it makes an erroneous impression of their mode of life, which the text is meant to describe.
THE APPOINTMENT OF DEACONS.
The successful progress of their labors had now gathered around them a great church, numbering among its members a vast throng both of Hebrew and of foreign Jews. The apostles being devoted wholly to their high duties of prayer and preaching, were unable to superintend particularly the daily distribution of the means of support to the needy, out of the charity-fund which had been gathered from the generous contributions of the wealthy members of the church. Among the foreign Jews who had joined the fraternity of the disciples, were many of those who, by education, language and manners, though not by race or religion, were Greeks. These, with the proselytes, being fewer than those who adhered to the genuine manners and language of Palestine, had comparatively little weight in the administration of the affairs of the church, and had no hand in the distribution to the church poor. Being a minority, and being moreover looked on with invidious eyes by the genuine Hebrews, as a sort of half renegades, they were overlooked and put back, in the daily ministration to the needy, and to such a degree, that even the helpless widows among them were absolutely suffering through this neglect. The natural consequence was, that murmurs and open complaints arose among them, at this shameful and unbrotherly partiality. As soon as the report of the difficulty reached the ears of the twelve, they immediately called a full church-meeting, and laid the matter before it in these words. “It is not proper that we should leave the preaching of the word of God, to wait on tables. Wherefore, brethren, look ye out among you seven reputable men, full of a holy spirit and of wisdom, whom we may intrust with this business; while we continue to give our time up wholly to prayer and the ministry of the word.” This wise plan pleased all parties, and the church proceeded to elect the proper persons for the charge. To soothe the feelings of the Hellenists, the whole seven were chosen from their number, as the names (which are all Greek) fully show. This makes it probable that there were already persons appointed from among the Hebrews, who had administered these charities from the beginning, and whose partial management of these matters had given offense to those whom they slighted. The seven Hellenists now chosen to this office, were Stephen, resplendent in spiritual and intellectual endowments; Philip, also highly distinguished afterwards by his successful preaching; Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte of Antioch; by which last circumstance, (as well as by the case of Barnabas,) is shown the fact that some Hellenist converts, from a distance, had settled at Jerusalem, and permanently joined the followers of Christ. These seven being formally elected by the church, were brought in before the apostles, for approval and confirmation. And after they had prayed, they laid their hands on them, in token of imparting to them the blessing and the power of that divine influence which had inspired its previous possessors to deeds so energetic and triumphant. The efficiency of this prayer and benediction, in calling down divine grace on the heads thus touched by the hands of the apostles, was afterwards most remarkably demonstrated in the case of two of the seven, and in the case of the first of them, almost immediately.
Greeks.——The original word here is not Ἑλληνες, (Hellenes,) but Ἑλληνιστοι, (Hellenistoi,) which means not Grecians, but Grecizers; that is, those who imitated Grecian language or customs.
Genuine Hebrews.——By these are meant those who used the Hebrew language still in their synagogues, as the only sacred tongue, and looked with much scorn on the Hellenists, that is, those foreign Jews, who, from birth or residence in other lands, had learned the Greek as their sole language in common life, and were thus obliged to use the Greek translation, in order to understand the scriptures. This matter will have a fuller discussion in another place. Lightfoot has brought a most amazing quantity of learned and valuable illustration of this difference, from Talmudic literature. (Horae Hebraica et Talmudicae in Acts vi. 1.)
CHRIST’S FIRST MARTYR.