사도행전 1:1 주석

The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus (Act 1:1, Act 1:2). II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days, of his continuance on earth (Act 1:3-5). III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he ascended (Act 1:6-11). IV. With a general idea of the embryo of the Christian church, and its state from Christ's ascension to the pouring out of the Spirit (Act 1:12-14). V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room (Act 1:15-26).

In these verses, I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may not only see how this begins where that breaks off, but that, as in water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace. 1. His patron, to whom he dedicates this book (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his countenance or protection), is Theophilus, Act 1:1. In the epistle dedicatory before his gospel, he had called him most excellent Theophilus; here he calls him no more than O Theophilus; not that he had lost his excellency, nor that it was diminished and become less illustrious; but perhaps he had now quitted his place, whatever it was, for the sake of which that title was given him, - or he was now grown into years, and despised such titles of respect more than he had done, - or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was usual with the ancients, both Christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written aforetime were written for our learning. 2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, ton prōton logon - the former word. What is written of the gospel is the word as truly as what was spoken; nay, we now know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on towards perfection, Heb 6:1. And therefore their guides must help them on, must still teach the people knowledge (Ecc 12:9), and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St. Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them. 3. The contents of his gospel were that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God (Joh 3:2); and the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits you shall know them. Those are the best ministers that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach; he laid the foundation of all that was to be taught and done in the Christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb 2:3. (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and to teach; not all the particulars - the world could not have contained them; but all the heads, samples of all, so many, and in such variety, that by them we may judge of the rest. We have the beginnings of his doctrine (Mat 4:17), and the beginnings of his miracles, Joh 2:11. Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular. 4. The period of the evangelical story is fixed to the day in which he was taken up, Act 1:2. Then it was that he left this world, and his bodily presence was no more in it. St. Mark's gospel concludes with the Lord's being received up into heaven (Mar 16:19), and so does St. Luke's, Luk 24:51. Christ continued doing and teaching to the last, till he was taken up to the other work he had to do within the veil. II. The truth of Christ's resurrection is maintained and evidenced, Act 1:3. That part of what was related in the former treatise was so material that it was necessary to be upon all occasions repeated. The great evidence of his resurrection was that he showed himself alive to his apostles; being alive, he showed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is whether they were not imposed upon, as many a well-meaning man is. No, they were not; for, 1. The proofs were infallible, tekmēria - plain indications, both that he was alive (he walked and talked with them, he ate and drank with them) and that it was he himself, and not another; for he showed them again and again the marks of the wounds in his hands, and feet, and side, which was the utmost proof the thing was capable of or required. 2. They were many, and often repeated: He was seen by them forty days, not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ's staying upon earth so long after he had entered upon his state of exaltation and glory, to confirm the faith of his disciples and comfort their hearts, was such an instance of condescension and compassion to believers as may fully assure us that we have a high priest that is touched with the feeling of our infirmities. III. A general hint given of the instructions he furnished his disciples with, now that he was about to leave them, and they, since he breathed on them and opened their understandings, were better able to receive them. 1. He instructed them concerning the work they were to do: He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship expected he should give them preferments, instead of which he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work (Mar 13:34), he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their receiving the Holy Ghost that sealed their commission, Joh 20:22. He was not taken up till after he had given them their charge, and so finished his work. 2. He instructed them concerning the doctrine they were to preach: He spoke to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world (in his parable, Mk. 13), but here he instructed them more in the nature of it, as a kingdom of grace in this world and of glory in the other, and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection; so it comes in here; the disciples, to whom he showed himself alive, knew that it was he, not only by what he showed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men, of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace, the things which most nearly concerned them, and those to whom they were sent. IV. A particular assurance given them that they should now shortly receive the Holy Ghost, with orders given them to expect it (Act 1:4, Act 1:5), he being assembled together with them, probably in the interview at the mountain in Galilee which he had appointed before his death; for there is mention of their coming together again (Act 1:6), to attend his ascension. Though he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe, 1. The command he gives them to wait. This was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must wait till the time appointed, which is now not many days hence. Those that by faith hope promised mercies will come must with patience wait till they do come, according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan 9:3. (2.) They must wait in the place appointed, in Jerusalem, for there the Spirit must be first poured out, because Christ was to be as king upon the holy hill of Zion; and because the word of the Lord must go forth from Jerusalem; this must be the mother-church. There Christ was put to shame, and therefore there he will have this honour done him, and this favour is done to Jerusalem to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put on a public character, and therefore must venture in a public station. Jerusalem was the fittest candlestick for those lights to be set up in. 2. The assurance he gives them that they shall not wait in vain. (1.) The blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost; that is, [1.] "The Holy Ghost shall be poured out upon you more plentifully than ever." They had already been breathed upon with the Holy Ghost (Joh 20:22), and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them, in which there seems to be an allusion to those Old Testament promises of the pouring out of the Spirit, Joe 2:28; Isa 44:3; Isa 32:15. [2.] "You shall be cleansed and purified by the Holy Ghost," as the priests were baptized and washed with water, when they were consecrated to the sacred function: "They had the sign; you shall have the thing signified. You shall be sanctified by the truth, as the Spirit shall lead you more and more into it, and have your consciences purged by the witness of the Spirit, that you may serve the living God in the apostleship." [3.] "You shall hereby be more effectually than ever engaged to your Master, and to his guidance, as Israel was baptized unto Moses in the cloud, and in the sea; you shall be tied so fast to Christ that you shall never, for fear of any sufferings, forsake him again, as once you did." (2.) Now this gift of the Holy Ghost he speaks of, [1.] As the promise of the Father, which they had heard of him, and might therefore depend upon. First, The Spirit was given by promise, and it was at this time the great promise, as that of the Messiah was before (Luk 1:72), and that of eternal life is now, Jo1 2:25. Temporal good things are given by Providence, but the Spirit and spiritual blessings are given by promise, Gal 3:18. The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature (Zac 12:1), but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God's counsel herein. 3. That it may be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. As Christ, so the Spirit, is received by faith. Secondly, It was the promise of the Father, 1. Of Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. 2. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal 4:5, Gal 4:6. He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mercies; it is the promise of the Father. Thirdly, This promise of the Father they had heard from Christ many a time, especially in the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter should come. This confirms the promise of God, and encourages us to depend upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen. "You have heard it from me; and I will make it good." [2.] As the prediction of John Baptist; for so far back Christ here directs them to look (Act 1:5): "You have not only heard it from me, but you had it from John; when he turned you over to me, he said (Mat 3:11), I indeed baptize you with water, but he that comes after me shall baptize you with the Holy Ghost." It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa 44:26. But Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost, shall teach you by his Spirit, and give his Spirit to make intercession in you, which is more than the best ministers preaching with us. (3.) Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; this was it that should come, and we look for no other; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. Other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endued with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it; so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.

Acts 1:1 act 1:1 act 1:1 act 1:1The former treatise have I made,.... Meaning the Gospel written by him the Evangelist Luke, for from that he makes a transition to this, beginning here where he there left off; namely, at the ascension of Christ; see Luk 24:51. O Theophilus; See Gill on Luk 1:3. of all that Jesus began both to do and teach. This is a summary of his former treatise, his Gospel, which gave an account of what Christ began to do, and did; not of the common and private actions of his life; or of what was done, either in public, or private, throughout the whole of his life; for excepting that of his disputing with the doctors at twelve years of age, no account is given by him of what he did, till he was about thirty years of age; but of his extraordinary actions, of the miracles he wrought; and these not all, and everyone of them; but many of them, and which were sufficient to prove him the Messiah; and particularly of all things he did relating to the salvation of his people; of the whole of his obedience; of his compliance with the ceremonial law; of his submission to baptism; of his holy life and conversation, and entire conformity to the law; of his sufferings and death, how that thereby he made full atonement for sin, brought in an everlasting righteousness, and obtained eternal redemption for his people: and not only Luke, in his Gospel, gave an account of these his actions, but also of many of his excellent discourses, his parables, and his sermons, whether delivered to the people in common, or to his own disciples: and now, as this was the subject of his former book, he intended in this latter to treat, as he does, of what the apostles of Christ began to do and teach.

Immediately, therefore, so did the apostles, whom this designation indicates as "the sent." Having, on the authority of a prophecy, which occurs in a psalm of David, chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judµa, and rounding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations.

"The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach." Why does he put him in mind of the Gospel? To intimate how strictly he may be depended upon. For at the outset of the former work he says, "It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order." Neither is he content with his own testimony but refers the whole matter to the Apostles, saying, "Even as they delivered them unto us, which from the beginning were eyewitnesses and ministers of the word." Having then accredited his account in the former instance, he has no need to put forth his credentials afresh for this treatise, seeing his disciple has been once for all satisfied, and by the mention of that former work he has reminded him of the strict reliance to be placed in him for the truth. For if a person has shown himself competent and trustworthy to write of things which he has heard, and moreover has obtained our confidence, much more will he have a right to our confidence when he has composed an account, not of things which he has received from others, but of things which he has seen and heard. For thou didst receive what relates to Christ; much more wilt thou receive what concerns the Apostles.

Now mark how unassuming he is. He does not say, The former Gospel which I preached, but, "The former treatise have I made;" accounting the title of Gospel to be too great for him; although it is on the score of this that the Apostle dignifies him: "Whose praise," he says, "is in the Gospel." But he himself modestly says, "The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach:" not simply "of all," but from the beginning to the end; "until the day," he says, "in which He was taken up." And yet John says, that it was not possible to write all: for "were they written, I suppose," says he, "that even the world itself could not contain the books written." How then does the Evangelist here say, "Of all?" He does not say "all," but "of all," as much as to say, "in a summary way, and in the gross;" and "of all that is mainly and pressingly important." Then he tells us in what sense he says all, when he adds, "Which Jesus began both to do and to teach;" meaning His miracles and teaching; and not only so, but implying that His doing was also a teaching. But now consider the benevolent and Apostolic feelings of the writer: that for the sake of a single individual he took such pains as to write for him an entire Gospel. "That thou mightest have," he says, "the certainty of those things, wherein thou hast been instructed." In truth, he had heard Christ say, "It is not the will of My Father that one of these little ones should perish." And why did he not make one book of it, to send to one man Theophilus, but has divided it into two subjects? For clearness, and to give the brother a pause for rest. Besides, the two treatises are distinct in their subject-matter. But consider how Christ accredited his words by His deeds. Thus He saith, "Learn of Me, for I am meek and lowly in heart." He taught men to be poor, and exhibited this by His actions: "For the Son of Man," He says, "hath not where to lay His head." Again, He charged men to love their enemies; and He taught the same lesson on the Cross, when He prayed for those who were crucifying Him. He said, "If any man will sue thee at the law, and take away thy coat, let him have thy cloak also:" now He not only gave His garments, but even His blood. In this way He bade others teach. Wherefore Paul also said, "So as ye have us for an example." For nothing is more frigid than a teacher who shows his philosophy only in words: this is to act the part not of a teacher, but of a hypocrite. Therefore the Apostles first taught by their conduct, and then by their words; nay rather they had no need of words, when their deeds spoke so loud. Nor is it wrong to speak of Christ's Passion as action, for in suffering all He performed that great and wonderful act, by which He destroyed death, and effected all else that He did for us.

Demetrius expelled Origen from the city of Alexander; but he is now thanks to Theophilus outlawed from the whole world. Like him to whom Luke has dedicated the Acts of the Apostles [Acts 1:1] this bishop derives his name from his love to God.

For teaching is put to the blush when a person’s conscience rebukes him; and it is in vain that his tongue preaches poverty or teaches almsgiving if he is rolling in the riches of Croesus and if, in spite of his threadbare cloak, he has silken robes at home to save from the moth.

This statement teaches us that, previous to this, Luke had written one of those four books of the gospel which are held in the loftiest authority in the church. At the same time, when he tells us that he had composed a treatise of all that Jesus began both to do and teach until the day in which he commissioned the apostles, we are not to take this to mean that he actually has given us a full account in his Gospel of all that Jesus did and said when he lived with his apostles on earth. For that would be contrary to what John affirms when he says that there are also many other things which Jesus did, and if they should all be written down, the world itself could not contain the books. And besides, all agree that many things are narrated by the other Evangelists, which Luke himself does not mention in his history. The sense, therefore, is that he wrote a treatise of all these things to the extent that he made a selection out of the whole mass of materials for his narrative and introduced those facts which he judged fit and suitable to fulfill the duty laid upon him.

O Theophilus: For our Lord taught us by His own example that we ought to keep to this order, as of Him it is said: “that Jesus began to do and to teach.

Take care then that you do not rush into teaching before doing, and so be reckoned among the number of those of whom the Lord speaks in the Gospel to the disciples, “So practice and observe whatever they tell you, but not what they do; for they preach but do not practice. They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger.”

"The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach," etc. Having completed the treatise of the Gospel, which Luke says he did after the Lord's Resurrection, he declares, writing to Theophilus, that he has also collected the Acts of the Apostles, so that the undoubted perfection of the Christian faith may be made apparent by the most reliable witness accounts. Luke starts by saying that Jesus Christ, when he was about to ascend to the Father, commanded his disciples that they should not depart from Jerusalem, so that, although they had been baptized, they should be filled with the fullness of the Holy Ghost.

This Theophilus was a governor. Do not be amazed if, for the sake of one man, Luke took such great care as to write two entire treatises; for he was also a guardian of the Master's voice who said: It is not the will of my Father that one of these little ones should perish. (Matt. 18:14)

He spoke first of the word, not the Gospel, although Paul calls his own the gospel when he says: According to my gospel (2 Tim. 2:8); for the splendid flee everywhere; just as Matthew also, saying Book, of the genealogy (Matt. 1:1). But if Mark says, "The beginning of the gospel of Jesus Christ," (Mark 1:1) but does not call his own writing a gospel, rather the proclamation of Christ; For the beginning of the preaching of Christ is the development from the baptism of John. But the beginning of the revelation of the mystery according to Christ and His incarnation is the birth from the Virgin, and all that follows. Matthew was the first to make use of the family records, and Luke himself also, which the faithful afterward rightly called Gospels, as the true gospel, that is, containing the teaching of Christ. As for having made a record of all, it seems to contradict the evangelist John, if he says that it is not possible to write everything; for the world could not contain the books that would be written (Jn. 21:25). Luke says that the account concerning all things was made from the beginning until the ascension. What then do we say? That concerning all these things he says nothing is left out, none of those things that make up the divine nature and truth of the proclamation. For John himself also dealt with all these things. For he omitted nothing of those things by which both the economy of the Word according to the flesh is believed and recognized, and the majesty according to his divinity shines forth and is revealed.

He says that he who suffered also performed miracles. Or that he encouraged through what he was doing.

The first treatise I have made, O Theophilus, concerning all that Jesus began to do and teach. He says that he wrote in the Gospel about all the acts and words of Christ, not that he could encompass all, lest he be opposed to John, who says: Indeed Jesus did many other signs in the presence of his disciples, which are not written in this book (John 20), but that he chose from all to make a treatise on those he judged suitable and congruent to suffice for his dispensation. Theophilus is interpreted as lover of God, or loved by God. Whoever, therefore, is a lover of God, let him believe that it is written for him, and find salvation here for his soul since Luke the physician wrote it. And it is to be noted that he says: What Jesus began to do and teach. To do first, and afterwards to teach. For Jesus, establishing a good teacher, taught nothing except what he did.

I indeed made the first account, O Theophilus, concerning all that Jesus began to do and teach. What he says: Indeed the first, is not an adverb of order, according to the Apostle: First, I thank my God (Romans 1), but as it is easily evident from the Greek, first is a noun to be joined to what follows the discourse, so that the meaning is that he made the first discourse about Jesus by writing the Gospel, now he is about to make the second by adding the Acts of the Apostles. And indeed he fulfills the mention of the first discourse, when he adds: Until the day He was taken up, having given commands through the Holy Spirit to the apostles whom He had chosen, and then he made the beginning of the second discourse, when he follows: To whom he also presented himself alive after his passion by many proofs over the course of forty days, etc. For even if he testified in the Gospel that He ascended into heaven, and that the disciples returned to Jerusalem from Bethany, he did not however say there that over forty days after his passion he appeared to them frequently, that they questioned him about restoring the kingdom to Israel, that angels stood by them when he sought heaven, predicting that he would return in like manner, and other such things.

He (Luke) reminds Theophilus of his Gospel in order to point to his very careful approach to the matter; because at the beginning of that work of his he says: "it seemed good to me also to write to you in order," and not in just any way, but as "those who from the beginning were eyewitnesses and ministers of the Word delivered them to us" (Luke 1:2, 3). So he reminds him of the Gospel in order to recall the care with which it was written; and he recalls this so that, having in mind the same careful approach in composing the present book as well, he might be as attentive as possible to what is being written. Therefore he had no need this time for any other endorsement; since the one who was deemed worthy to write about what he heard, and who is trusted in what he wrote, justly deserves far greater trust when he sets forth not what he heard from others, but what he himself saw. For this reason he does not say: "the first Gospel, which I preached," but: "the former treatise"; since he was free from arrogance and humble-minded and thought that the title "Gospel" was above his work, although the Apostle so honors him for this work, calling him "the brother whose praise in the Gospel is throughout all the churches" (2 Cor. 8:18). But by his expression "of all things" he seems to contradict the Evangelist John. John says that it was not possible to describe everything; while he says: "I wrote of all things from the beginning even to the ascension." So what shall we say to this? That by the expression "of all things" Luke indicates that he did not omit any of the things that are essential and necessary, from which the divinity and truth of the preaching are recognized; because both Luke and each of the Evangelists in their Gospels placed at the head of everything that from which the divinity and truth of the preaching are recognized, and moreover in such precise form, as if according to some pattern. In a similar manner John the Theologian himself also set forth all these things. They did not omit a single one of those features through which, on the one hand, the ministry of the Word in the flesh is recognized and becomes an object of faith, and on the other, the majesty of His divinity shines forth and is revealed. John says that if one were to describe in parts and briefly everything that the Lord said and did, even then the world could not contain the books that would be written (John 21:25); but all the more could it not contain them if someone wished to set forth in writing all the deeds and words of the Lord with an investigation of their meaning; because the human mind can neither contain nor comprehend their meanings and the reasons for which the Lord acted and spoke, for the reason that everything He did in human nature, He did as God; from this perspective the deeds and words of Christ can neither be expressed in speech nor conveyed in writing. However, I also allow that this addition is a hyperbolic figure of speech and does not unconditionally say that the world could not contain the books that would be written if the exposition were more extensive. One may also say that this Evangelist (John), as one who developed theoretical contemplation more than the others, truly knows all the works and deeds of the Savior — not only those which He manifested in the flesh, but also those which He accomplished from eternity, both without a body and with a body. If someone were to undertake to describe the features of the nature, origin, distinction, essence, and so forth of each of these deeds, then, even if one were to allow the possibility of this, it would be impossible for the world to contain the books that would be written. And if someone understands the word "world" not simply as the world, but as a person lying in evil and thinking about worldly and carnal things — because the word is understood this way in many places of Scripture — in this case too John speaks truly, that if someone wished to describe all the miracles performed by Christ, such people, disposed by the multitude and greatness of Christ's deeds to come to unbelief rather than to faith, could not contain what was written. And this is precisely why the Evangelists often pass over in silence a whole crowd of those who were healed and bypass a multitude of miraculous acts, indicating only the general fact that many were delivered from various diseases, that there were many miracles, and so on, but do not enumerate them; because for people incapable of understanding and deceived, the enumeration in detail of many miracles usually served as an occasion for unbelief and unwillingness to listen to the preaching rather than for coming to faith and a disposition to listen. He means the miracles and the teaching — yet not this alone, but also that Jesus taught by deed; for He did not merely exhort people in word to do this or that while not doing it Himself, but by the deeds which He Himself performed, He persuaded them also to imitate Him and to be zealous for virtue. One should know that Theophilus was one of those converted to the faith by Luke himself. And do not marvel that Luke showed such great care for one man that he wrote two complete books for him; for he was a keeper of the well-known saying of the Lord, in which it is said: "It is not the will of your Father who is in heaven that one of these little ones should perish" (Matt. 18:14). Why then, writing to Theophilus alone, did he write not one book but divide the subjects into two books? For the sake of clarity and so as not to burden the reader; and indeed they were divided also by content; and therefore he rightly divided the subjects of his narrative into two books.

that Jesus began to do and to teach: He has shown the pattern of the good teacher, who does what He teaches.

St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, Act 1:1-9. Remarkable circumstances in the ascension, Act 1:10, Act 1:11. The return of the disciples to Jerusalem, and their employment there, Act 1:12-14. Peter's discourse concerning the death of Judas Iscariot, Act 1:15-20, and the necessity of choosing another apostle in his place, Act 1:21, Act 1:22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, Act 1:23-26.

The former treatise - The Gospel according to Luke, which is here most evidently intended. O Theophilus - See the note on Luk 1:3. To do and teach - These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul.

INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11) former treatise--Luke's Gospel. Theophilus--(See on Luk 1:3). began to do and teach--a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [OLSHAUSEN].