A Critical and Exegetical Commentary on the Acts of the Apostles. Vol. 2: Introduction and Commentary on Acts XV-XXVIII

Journal of the Evangelical Theological Society, Sep 2001 by Pao, David W

A Critical and Exegetical Commentary on the Acts of the Apostles. Vol. 2: Introduction and Commentary on Acts XV-XXVIII. By C. K. Barrett. ICC. Edinburgh: T. & T. Clark, 1998, cxx 577 pp. [pp. 695-12711, $69.95.

Those who are familiar with Barrett's work will not be disappointed by the second volume completing his commentary on Acts. This work represents the pinnacle of Barrett's contribution to Lukan scholarship. Together with the numerous other commentaries he has published, it will prove a valuable resource for years to come.

As promised in the first volume-reviewed in JETS 41 (1998) 136-39-the second volume begins with a detailed 100-page introduction. While the preliminary introduction of vol. 1 covers primarily the textual evidence for Acts, in this second volume other traditional introductory questions receive proper treatment. In his discussion of sources, Barrett diverges from the pessimism of Dupont and others, as he provides a sketch of traditions available to the author of Acts. This concern for source-critical issues resurfaces at various points as he comments on individual pericopes. The focus of this discussion lies in the issue of the "we-passages." Without addressing the multiple possibilities in detail, Barrett interacts primarily with the work of C. J. Thornton, who defends the traditional hypothesis that the "we-passages" signify eyewitness accounts of Luke, the companion of Paul. In light of the writer's profound misunderstanding of Pauline thought, Barrett concludes that the relationship between the author of Acts and Paul cannot be established. Therefore, "What Acts as a whole was written by one of Paul's immediate circle is very difficult to believe; that the author, whoever he may have been, was able to draw on one or two sources derived from that circle-the We-passages and perhaps some others-is probable" (pp. xxviii-xxix).

In discussing "Acts as a Historical Document," the conclusion of the previous section reappears. While maintaining that the author writes as a responsible historian, this early Christian document is not exempted from errors and inconsistencies. In his discussion of the Jerusalem council, for example, the historical issues within the text of Acts and difficulties that arise when Luke's report is compared with the Pauline account are highlighted (pp. xxxvii-xxxix). The absence of close interaction between the author and Paul is assumed. Moreover, in order to explain such "problems," Barrett refers his readers back to the suggestion of F. C. Baur, with the added qualification that Baur's reconstruction of division and consensus should be pushed back to the first century. This leads Barrett to a discussion of the purpose of the work. Instead of seeing Acts simply as providing data for the reconstruction of early Christian history, Barrett argues that the author "wished to hold up before his readers a set of Christian ideals which would show them what their own Christian life should be and at the same time supply them with a strong motivation for following the example" (p. ii).

Moving from the question of historicity to the question of "Acts in History," Barrett provides an account of the history of the reception of Acts. Its lack of authority among the first few generations after its composition may be explained by the fact that Acts is "neither a gospel, stamped with the authority of the Lord himself, nor an epistle bearing an apostolic signature" (p. lxx). In a survey of the "modern" interpretation of Acts, Barrett provides a brief discussion of critical methodologies utilized in the analysis of the Lukan writings. Barrett concludes the introduction with a discussion of the theology of Acts, which he organizes according to the traditional categories: Eschatology, Holy Spirit, Christology, the Church, apostles and ministers, baptism and the Christian meal, Fruhkatholizismus, the Jews, the Law, Gentiles and the Gentile mission, and ethics.

In the body of the commentary, each section begins with a bibliography and a brief introduction that highlights various historical, literary, source-critical, and theological issues. The verse-by-verse commentary leaves no stone unturned. Citation of ancient sources and interaction with modern sources are included in the main text of the commentary.

No brief review will do justice to this massive and detailed commentary. The painstaking analysis of the text is evident, and the textual and grammatical observations are especially helpful. Theological observations find firm grounding in the minute details of the text. The articulation of conclusions reached in most cases reflects the mind of a careful and mature scholar who is more concerned with wrestling with the text than with the novelty of his own interpretation. Consequently, one will find an admission of ignorance whenever a firm conclusion cannot be drawn based upon the information provided by the text.

In his interaction with modern scholarship, Barrett displays a broad knowledge of the history of Lukan scholarship. At times, one may find Barrett controlled by questions arising out of the agenda established by scholars such as Conzelmann and Haenchen. Nevertheless, he has also provided fresh perspectives and questions for the next generation of Lukan scholars.