Acts 3:24

Σαμουὴλ : On Samuel as the founder of the prophetic schools and the pattern of all later prophets, see Hamburger, Real-Encyclopädie des Judentums, i., 6, p. 854; “Prophet,” cf. Midrash Shemuel, c. 24, where Samuel is called the Rabban, the chief and teacher of the prophets (Wetstein, in loco, and Lumby), cf. also Hebrews 11:32, Δαυείδ τε καὶ Σ. καὶ τῶν προφητῶν. καὶ τῶν καθεξῆς : an unmistakable tautology. Wendt considers the expression as inaccurate, see his note, and for a full discussion cf. Winer-Moulton, lxvii. 2, who compares Luke 24:27, = “all the series of prophets beginning from Samuel” (Page); “longa tamen successione, uno tamen consensu” (Calvin). καθεξ. used by St. Luke alone, Luke 1:3; Luke 8:1; Acts 11:4; Acts 18:23. In Greek writers = ἐφεξῆς, not found in LXX. καὶ κατήγγ. τὰς ἡμέρας ταύτας : “have also told of these days,” i.e., the present days, cf. Acts 5:36; Luke 24:18. This interpretation does not prevent the identification of “these days” with the χρόνοι τῆς ἀποκαταστάσεως, since in one sense the restoration had already begun with the coming of the forerunner and of the Christ, and in the acceptance of the repentance which they had preached. Rendall renders “yea, so said all the prophets from Samuel … as many as have spoken and told of these days,” as if the fact which St. Peter wished to emphasise was that all the prophets had spoken threats of utter destruction like Moses. But the Greek does not by any means of necessity bear this construction (Viteau, Le Grec du N. T., p. 55 (1896), and such an interpretation seems too harsh. As Wendt admits, the reference is not merely to the prophetical sayings relating to the last judgment, but also to the promises of salvation and to all which is connected with the χρόνοι ἀποκατ. Moreover the reference to Samuel is made because of Nathan's prediction, “the fundamental prophecy respecting the seed of David,” 2 Samuel 7:12 ff., in which it is foretold that mercy shall not be taken away even in the midst of punishment. Blass explains the expression τἀς ἡμερ. ταύτ. “regni felicis Messianici”; but we must remember that it does not follow that the popular views of the Messianic kingdom and judgment were still held by St. Peter.