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this question, ignorant as I am of the name of the writer of these last verses; but it would be doing injustice to an unknown writer, to charge him with an error, merely because Luke happens, in this instance, to be better informed.

20. Some manuscripts have the “ Amen the end of this verse. The examples are to be found in Wetstein. Several of our common editions have it not, and they are right.

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LUKE XXIV, 50–53.

50. “And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

51. “ And it came to pass, while he blessed them, he was parted from them, and carried up into hea


52. And they worshipped him, and returned to Jerusalem with great joy ;

53. “And were continually in the temple, praising and blessing of God. Amen."

50. “ He led them out."]

Namely, from Jerusalem. As Luke has not related the journey of the disciples to Galilee, it was not necessary for him to mention their return to Jerusalem; and the reader therefore will represent to himself the disciples as being still in Jerusalem.

As far as to Bethany.] This is not to be emphatically construed, “even unto Bethany ;' and in fact such a translation is inconsistent with a sound knowledge of the Greek language, and were misplaced, as Bethany was not much more than nine furlongs from Jerusalem. The Greek properly signifies, " to Bethany.” I have explained this in my Comments on 1 Macc. ii. 58.

52. “Worshipped him.”] Not merely those who defend, but those who impugn the divinity of Christ, have made the just observation, that this is something more, than what we read in other parts of the gospel, where an individual has thrown himself at the feet of Jesus in a state of gratitude and admiration. If we do this to some one whom we see, it is the common mental prostration, and only a high testimony of personal respect; but if we do this to one whom we do not see, it becomes then actual adoration.

53. The “Amen” here is incorrect.

ACTS 1. 1-12.

1. The former treatise have I made, O Theo philus, of all that Jesus began to do and teach,

2. Until the day in which he was taken up,

after that he, through the Holy Ghost, had given commandments unto the apostles, whom he had chosen ;

3. To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.

4. “ And, being ussembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence.

6. “When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

7. And he said unto them, It is not for you to know the times or the seasons, which the Father has put in his own power! 8.

ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost parts of the earth.

9. “ And when he had spoken these things, while they beheld, he was taken up ; and a cloud received him out of their sight.

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10. “ And while they looked stedfastly towards heaven, as he went up, behold, two men stood by them in white apparel ;

11. “Which also said, Ye men of Galilee, why stund ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

12. Then returned they unto Jerusalem, from the mountain called Olives, which is from Jerusalem a sabbath day's journey."

Luke writes this some years subsequent to his gospels, after having had it in his power to learn from eye-witnesses many circumstances of which he was ignorant at the time he wrote his gospel. He had travelled for some time in company with Paul, and from him he may have learnt what that apostle mentions, Corinth. xv, 5, 6, 7. He does not, it is true, repeat the appearances of Jesus after his resurrection, because they do not properly belong to his second history, but he states the commands of Jesus to his disciples, because they actually do belong to his history ;—but it may very well happen, that he supposes that to be known at the time of his writing the Acts, which he did not know,

and therefore did not relate, when he wrote his gospel.

1. The former treatise have I made.] That the word in

Greek signifies

a book,” has been sufficiently exemplified by Wetstein and by Kypke. It should be read, therefore, “ book," and not " discourse," as it is in some translations.

Of all.] No one can reasonably expect from a writer, that he has not omitted anything of what Jesus did or taught: in such a small space it would be impossible: he merely seems to imply, that he has written generally the life of Jesus, without entering into all the minutiæ.

Began.”] As opposed to the further extension of the Gospel, through the medium of the apostles, and which he now proposes de scribing in the second book.

2. Through the Holy Ghost.”] Two constructions of these words are possible, but between which, I remain to a certain degree doubtful.

1. Taken in connexion with the preceding words, it would be thus ;-he gave them commandment through the Holy Ghost, that is, through divine inspiration. The meaning then

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