until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. To these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days, and speaking about God’s Kingdom. Being assembled together with them, he commanded them, “Don’t depart from Jerusalem, but wait for the promise of the Father, which you heard from me. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.”
Therefore when they had come together, they asked him, “Lord, are you now restoring the kingdom to Israel?”
He said to them, “It isn’t for you to know times or seasons which the Father has set within his own authority. But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.”
When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
John Calvin 1540 · Public Domain On vv2–9 2 Even until that day. Therefore, the ascension of…
2 Even until that day. Therefore, the ascension of Christ is the end of the history of the gospel. For he hath ascended, saith Paul, that he might fulfill all things, (Ephesians 4:10.) Our faith gathereth other fruit thereby; but it shall be sufficient to note in this place, that our redemption was fully complete and finished then when Christ did ascend unto his Father; and, therefore, that Luke did fully perform his duty in this narration, as touching the doctrine and works of Christ. And he is said to be taken up, that we may know that he is truly departed out of this world, lest we should consent unto their dotings who think that in his ascension there was no alteration of place made.
Commandment by the Holy Ghost Luke showeth in these words, that Christ did not so depart out of the world that he did no longer care for us; for in that he hath ordained a perpetual government in his Church, he thereby declareth that he had a care to provide for our salvation; yea, he hath promised that he will be present with his to the end, (Matthew 28:20,) like as, indeed, he is always present by his ministers. Luke, therefore, doth show unto us, that Christ did no sooner depart hence, but straightway he provided for the government of his Church; whence we may gather that he is careful for our salvation. And this his providence hath Paul plainly noted in the place lately cited, when he saith, That he hath fulfilled all things, making some apostles, some evangelists, some pastors, etc. But these commandments, which the evangelist saith Christ gave unto his disciples, do I interpret of the preaching of the gospel; like as ambassadors use to be instructed with certain precepts before they go of their embassage, lest they should rashly attempt any thing contrary to his will and mind that sendeth them. And all this is spoken in commendation of that doctrine which the apostles taught. The which that it may appear more manifestly, every thing is to be marked in order as it lieth. First of all, he saith they were elect and chosen of Christ, that we may be certain of their calling unto that function. Neither doth he in this place set God’s election against man’s merits, but only affirmeth that they were raised up by God, and that they did not rashly take upon them this function. That is true, indeed, that they were freely chosen; but now have we to inquire what is Luke’s drift in this place. I say that he hath respect unto nothing else, but that we may be certain of the calling of the apostles, that we may learn not to have respect unto men, but unto the Son of God, the author thereof, because this must always be a maxim in the Church, that no man usurp any honor. Secondly, he saith, that they were instructed of Christ what they should do. As if he should say, that they uttered not their own inventions, but they delivered that sincerely and faithfully which was enjoined them by their heavenly Master. And to the end that that which Christ taught them might be the more reverenced, he addeth this, that this was done by the direction of the Holy Ghost. Not because the Son of God had any need to be guided by any other, who is eternal wisdom, but because he was also man, lest any man should think that he did deliver those things unto his disciples which he delivered by man’s wit and reason, he calleth us back expressly unto the divine authority. Like as the Lord himself doth so often affirm, that he taught nothing but that which he had received of his Father; and therefore he saith, that his doctrine was not his own. Therefore, he signifieth that in the preaching of the gospel there is nothing which issueth from man’s brain, but that it is the divine ordinance of the Spirit, whereunto the whole world must be subject.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 4, 5, 6, 7, 9 Christ did not straightway ascend into heaven after his…
Christ did not straightway ascend into heaven after his resurrection: because he would thoroughly prove his resurrection: and with his presence confirm his Apostles in the doctrine, which they had heard.
He calleth those infallible tokens, which are otherwise [termed] necessary: now in that Christ spake, and walked, and ate, and was felt of many, these are sure signs and tokens that he truly rose again.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–9 2 Until the day in which he was taken…
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:
Ver. 2. Had given commandments] As the Church’s Lawgiver, Isa 33:22; 1Co 11:23.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–9 The day in which he was taken up; that…
The day in which he was taken up; that is, the day of his ascension. This is a translation from the former book (his Gospel) unto this, showing how far he had proceeded in setting down the doctrine of our salvation.
After that he through the Holy Ghost had given commandments unto the apostles whom he had chosen; which words may be referred, either to the commandments he gave, or the choice he made of the apostles; both being by the Holy Ghost. The apostles had their doctrine from God, and were appointed to publish it by God; especially to publish the gospel to the whole world, Mat 28:19; and to continue at Jerusalem till the coming of the Holy Ghost, Luk 24:49.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2, 3, 4, 6, 8, 9 Observe here, The special concern and care which Christ…
Observe here, The special concern and care which Christ had for his church on earth, before he ascended into heaven. The very first night that he appeared to his disciples, after his resurrection, he breathed on them, and distributed the Holy Ghost among them, Joh 20:22 both to inform their judgments of what they did not know, and to direct their practice, what he would have them to do; He, thought the Holy Ghost, gave commandments unto the apostles; that is, he distributed the Holy Ghost amongst them, to be their constant instructor and director, what they should do, in order to the execution of their office and employment.
Learn thence, That as the apostles had, so the ministers of Christ, in their measure, shall have, the gracious and special influences of the Holy Spirit to direct and instruct, to quicken and support them in the faithful discharge of their ministerial office to the end of the world; that gracious promise, Lo, I am with you always, Mat 28:20. We that live seventeen hundred years after the first making of it, may by faith draw out the comfort of it, as well as the apostles, to whom it was originally made.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v6 In Jerusalem Christ, by his angel, had appointed his…
In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Galilee; there he appointed them to meet him in Jerusalem again, such a day. Thus he would try their obedience, and it was found ready and cheerful; they came together, as he appointed them, to be the witnesses of his ascension, of which we have here an account. Observe,
I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question nemine contradicente - unanimously; they came in a body, and put it to him as the sense of the house, Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken: -
Read full note →
1. "Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Caesar, and owned themselves his subjects. What! Shall those that hate and persecute thee and us be trusted with power? This be far from thee." Or rather,
2. "Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king." Now two things were amiss in this question: -
(1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, that is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver; whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men are to place the happiness of the church too much in external pomp and power; as if Israel could not be glorious unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers of the realm; whereas we are told to expect the cross in this world, and to wait for the kingdom in the other world. [2.] How apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of education. The disciples, having sucked in this notion with their milk that the Messiah was to be a temporal prince, were long before they could be brought to have any idea of his kingdom as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought God would have no kingdom in the world unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel should sink or swim. [4.] How apt we are to misunderstand scripture - to understand that literally which is spoken figuratively, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles' soon after were.
(2.) Their enquiry concerning the time of it: "Lord, wilt thou do it at this time? Now that thou hast called us together is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed their mark, [1.] That they were inquisitive into that which their Master had never directed nor encouraged them to enquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised themselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on thrones (Luk 22:30), and now nothing will serve them but they must be in the throne immediately, and cannot stay the time; whereas he that believeth doth not make haste, but is satisfied that God's time is the best time.
II. The check which Christ gave to this question, like that which he had a little before given to Peter's enquiry concerning John, What is that to thee? Act 1:7, It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom; and also because there is a sense of the expectation which is true, the setting up of the gospel kingdom in the world; and their mistake of the promise shall not make it of no effect; but he checks their enquiry after the time.
1. The knowledge of this is not allowed to them: It is not for you to know, and therefore it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents - an inordinate desire of forbidden knowledge, and intruding into things which we have not seen because God has not shown them. Nescire velle quae magister maximus docere non vult, erudita inscitia est - It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others (to you it is given to know the mysteries of the kingdom of God), and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death and since his resurrection, and in this knowledge he will have them to be satisfied; for it is enough for a Christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of God, and had promised that the Spirit should show them things to come concerning it, Joh 16:13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Mat 24:33; Mat 16:3. But they must not expect nor desire to know either all the particulars of future events or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as concerning ourselves, - concerning all the periods of time and the final period of it, as well as concerning the period of our own time.
Prudens futuri temporis exitum
Caliginosa nocte premit Deus -
But Jove, in goodness ever wise,
Hath hid, in clouds of thickest night,
All that in future prospect lies
Beyond the ken of mortal sight.
- Hor.
As to the times and seasons of the year, we know, in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or in winter; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a wintertime of trouble; and in that winter, that we may not despond and despair, we are assured that summer will return; but what this or that particular day will bring forth we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it.
2. The knowledge of it is reserved to God as his prerogative; it is what the Father hath put in his own power; it is hid with him. None besides can reveal the times and seasons to come. Known unto God are all his works, but not to us, Act 15:18. It is in his power, and in his only, to declare the end from the beginning; and by this he proves himself to be God, Isa 46:10. "And though he did think fit sometimes to let the Old Testament prophets know the times and the seasons (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy years), yet he has not fit to let you know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to know something more than you do of the times and seasons;" he did so afterwards to his servant John; "but he has put it in his own power to do it or not, as he thinks fit;" and what is in that New Testament prophecy discovered concerning the times and the seasons is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this work, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the rabbin concerning the coming of the Messiah: Rumpatur spiritus eorum qui supputant tempora - Perish the men who calculate the time.
III. He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. "It is not for you to know the times and the seasons - this would do you no good; but know this (Act 1:8) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over," Act 1:8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,
1. That their work should be honourable and glorious: You shall be witnesses unto me. (1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.
2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. "But you shall receive the power of the Holy Ghost coming upon you" (so it may be read), "shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament" (which, when they were filled with the Holy Ghost, they did to admiration, Act 18:28), "and to confirm it both by miracles and by sufferings." Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it.
3. That their influence should be great and very extensive: "You shall be witnesses for Christ, and shall carry his cause," (1.) "In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable." (2.) "Your light shall thence shine throughout all Judea, where before you have laboured in vain." (3.) "Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans." (4.) "Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world."
IV. Having left these instructions with them, he leaves them (Act 1:9): When he had spoken these things, and had said all that he had to say, he blessed them (so we were told, Luk 24:50); and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ's ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power, his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe, 1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he had risen, which would be satisfaction enough; but they saw him go up towards heaven, and had actually their eye upon him with so much care and earnestness of mind that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples. 2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so, Mat 17:5. This cloud received him, it is probable, when he had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Psa 104:3. God had often come down in a cloud; now he went up in one. Dr. Hammond thinks that the clouds receiving him here were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Exo 25:22 with Lev 16:2. By the clouds there is a sort of communication kept up between the upper and lower world; in them the vapours are sent up from the earth, and the dews sent down from heaven. Fitly therefore does he ascend in a cloud who is the Mediator between God and man, by whom God's mercies come down upon us and our prayers come up to him. This was the last that was seen of him. The eyes of a great many witnesses followed him into the cloud; and, if we would know what became of him then, we may find (Dan 7:13), That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him in the clouds as he came near before him.
V. The disciples, when he had gone out of their sight, yet still continued looking up stedfastly to heaven (Act 1:10), and this longer than it was fit they should; and why so? 1. Perhaps they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loth to believe they should now part with him for good and all; so much did they still dote upon his bodily presence, though he had told them that it was expedient for them that he should go away. or, they looked after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah (Kg2 2:16), and so they might have him again. 2. Perhaps they expected to see some change in the visible heavens now upon Christ's ascension, that either the sun should be ashamed or the moon confounded (Isa 24:23), as being out-shone by his lustre; or, rather, that they should show some sign of joy and triumph; or perhaps they promised themselves a sight of the glory of the invisible heavens, upon their opening to receive him. Christ had told them that hereafter they should see heaven opened (Joh 1:51), and why should not they expect it now?
VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loth to be absent then; yet, to show how much Christ had at heart the concerns of his church on earth, he sent back to his disciples two of those that came to meet him, who appear as two men in white apparel, bright and glittering; for they know, according to the duty of their place, that they are really serving Christ when they are ministering to his servants on earth. Now we are told what the angels said to them, 1. To check their curiosity: You men of Galilee, why stand you gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, "Why stand you here, like Galileans, rude and unpolished men, gazing up into heaven? What would you see? You have seen all that you were called together to see, and why do you look any further? Why stand you gazing, as men frightened and perplexed, as men astonished and at their wits' end?" Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon. 2. To confirm their faith concerning Christ's second coming. Their Master had often told them of this, and the angels are sent at this time seasonably to put them in mind of it: "This same Jesus, who is taken up from you into heaven, and whom you are looking thus long after, wishing you had him with you again, is not gone for ever; for there is a day appointed in which he will come in like manner thence, as you have seen him go thither, and you must not expect him back till that appointed day." (1.) "This same Jesus shall come again in his own person, clothed with a glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin (Heb 9:26, Heb 9:28), who came once in disgrace to be judged, will come again in glory to judge. The same Jesus who has given you your charge will come again to call you to an account how you have performed your trust; he, and not another," Job 19:27. (2.) "He shall come in like manner. He is gone away in a cloud, and attended with angels; and, behold, he comes in the clouds, and with him an innumerable company of angels! He is gone up with a shout and with the sound of a trumpet (Psa 47:5), and he will descend from heaven with a shout and with the trump of God, Th1 4:16. You have now lost the sight of him in the clouds and in the air; and whither he is gone you cannot follow him now, but shall then, when you shall be caught up in the clouds, to meet the Lord in the air." When we stand gazing and trifling, the consideration of our Master's second coming should quicken and awaken us; and, when we stand gazing and trembling, the consideration of it should comfort and encourage us.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–9 Until the day in which he was taken up,....…
Until the day in which he was taken up,.... That is, into heaven. The historian suggests, that his former treatise took in the main and principal things Jesus did and taught, until such time that he ascended to heaven:
after that he, through the Holy Ghost, had given commandments unto the apostles, whom he had chosen: our Lord having chosen twelve of his own free grace and goodness, and not according to their worth and merit, to be his apostles, a little before his ascension to heaven, gave them more express and explicit commands and orders where they should go, into all the world, to all nations; and what they should preach, the whole Gospel, salvation by faith in him, and particularly repentance and remission of sins; and what ordinances they should require believers to attend to; and how they themselves should conduct and behave in their work: the phrase, "through the Holy Ghost", may either be read in connection with "had given commandments", as the Vulgate and Arabic versions read, and as we do; and the sense be, that these commands which Christ gave to his apostles, were not merely his orders, as man, but were what the Holy Ghost was equally concerned in with him, and were from him as God, and so carried a divine authority with them; and at the same time that he gave them to them, he breathed into them the Holy Ghost, whereby they had a more clear view of his doctrines and ordinances, and were more qualified to minister them; and besides, had an intimation given them, that they might expect still greater gifts of the Holy Ghost: or it may be read with the latter clause, "whom he had chosen"; as in the Syriac and Ethiopic versions; and then the meaning is, that just before his being taken up to heaven, he gave some special orders and directions to his apostles, whom he had chosen to that office through the Holy Ghost, and not through human affection in him, or according to any desert of theirs; but as under the influence of the Holy Spirit, with which, as man, he was anointed without measure; and whose gifts and graces he communicated to his disciples, to fit them for the service to which they were appointed: or with the apostles; they being sent by the Holy Ghost, as well as by Christ.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–8 After having given commandment - In the 3rd verse…
After having given commandment - In the 3rd verse St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day; and from that day begins the Acts of the Apostles.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–9 Verse 2. After that he, through the Holy Ghost,…
Verse 2. After that he, through the Holy Ghost, c.] This clause has been variously translated: the simple meaning seems to be this-that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Lu 24:45, it is said that he opened their understanding, that they might understand the Scriptures and in Joh 20:22, that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 6, 9 Act 1:4-5. Being assembled together with them — Namely,…
Act 1:4-5. Being assembled together with them — Namely, at Jerusalem, to which place they had gone to prepare themselves for the feast of pentecost, or rather, in obedience to Christ’s command, who, after he had met them in Galilee, had appointed them to meet him there, that he might spend his last days on earth in that once holy city, doing this last honour to the place where God had chosen to dwell, and where the most solemn ordinances of his worship had been administered. He commanded that they should wait for the promise of the Father — That is, for the accomplishment of the promise made by the Father, to send his Holy Spirit upon the disciples of the Messiah. See note on Luk 24:49. Which, saith he, ye have heard of me — Often and lately. See Joh 14:26; Joh 15:26; Joh 16:7. For John baptized with water only, when he was sent to call men to repentance; but ye shall be baptized with the Holy Ghost — There is a nobler baptism prepared for you, and which you shall receive from me, to furnish you for the great work to which I have commissioned you, of preaching repentance and remission of sins in my name; and which baptism you shall receive not many days hence — He does not tell them how many, because he would have them to keep themselves every day in a state of mind fit to receive it, a disposition of humility, desire, and expectation of the blessing. It was a great honour which Christ did John now, in not only quoting his words, but making this great blessing of the Spirit, soon to be given, to be the accomplishment of them. Thus he confirmed the word of his servants, 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 is his prerogative to give the Spirit of grace. Now this gift of the Holy Ghost, thus promised, thus prophesied of, thus waited for, is that which the apostles received ten days after, namely, at the approaching pentecost, as is recorded in the next chapter. Several 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 endowed 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–9 Until the day - The 40th day after the…
Until the day - The 40th day after the resurrection, Act 1:3. See Luk 24:51.
In which he was taken up - In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Act 1:9.
Read full note →
After that ... - This passage has been variously rendered. The Syriac translates it, “After he had given commandment unto the apostles whom he had chosen by the Holy Spirit.” So also the Ethiopic version. Others have joined the words “through the Holy Spirit” to the phrase “was taken up,” making it mean that he was taken up by the Holy Spirit. But the most natural and correct translation seems to be what is in our King James Version.
Through the Holy Ghost - To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Spirit would descend to be a guide to his apostles. See Joh 16:7-11, and the notes on that place. It was to be his office to carry forward the work of redemption in applying it to the hearts of people. Whatever was done, therefore, after the death and resurrection of Jesus, was to be regarded as under the unique influence and direction of the Holy Spirit. Even the instructions of Jesus and his commission to the apostles, were to be regarded as coming within the department of the sacred Spirit, or within the province of his unique work. The instructions were given by divine authority, by infallible guidance, and as a part of the work which the Holy Spirit was sent down to accomplish. Under the direction and guidance of that Spirit the apostles were to go forth; by his aid they were to preach the gospel, to organize the church, to establish its order and its doctrines; and hence, the entire work was declared to be by his direction. Though in his larger and more mighty influences the Spirit did not descend until the day of Pentecost (Luk 24:49; compare Acts 2), yet, in some measure, his influence was imparted to the apostles before the ascension of Christ, Joh 20:22.
Had given commandments - Particularly the command to preach the gospel to all nations, Mat 28:19; Mar 16:15-19. It may be worthy of remark, that the word “commandments,” as a noun in the plural number, does not occur in the original. The single word which is translated, “had given commandments” is a participle, and means simply “having commanded.” There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection.
The apostles - The eleven that remained after the treason and death of Judas.
Whom he had chosen - Mat 10:1-4; Luk 6:12-16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 6, 9 Until the day on which, giving commandments by the…
Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. As the Scripture was written without distinction of verses, and without any stops, or commas, which were added afterwards) the construction, and joining of words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense may be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says St. John Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, that he gave his special commandments to his apostles, or to those whom he chose to be his apostles, by the Holy Ghost, or by his holy and divine spirit. (Witham) --- The power to preach, to baptize, to remit sins, and generally the whole commission and charge of the government of his Church after him in his name, and with his authority; which government was given them, together with the Holy Ghost, to assist them therein for ever. (Bristow)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v4 CHAPTER Act_1:4-26
FIRST SECTION
ANTECEDENTS OF THE FOUNDING OF THE CHURCH
Read full note →
CHAPTER Act_1:4-26
A. THE ASCENSION OF JESUS AN THE LAST INSTRUCTIONS, COMMANDMENTS, AND PROMISES ADDRESSED BY HIM TO THE APOSTLES. (Mar_16:19 ff.; Luk_24:48 ff.)
CHAPTER Act_1:4-11
Contents:—The last meeting of Jesus and his disciples; the command that they should remain in Jerusalem; the promise of the baptism with the Holy Ghost; the declaration that the Apostles, without knowing the time of the appearance of the kingdom of God, should be witnesses of Jesus, from Jerusalem to the ends of the earth; the visible ascension of Jesus, and the testimony of the angels that he would come again visibly.
4And, being assembled together with them,2[he] 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. 5For John truly [omit truly, μὲν] baptized with water; butye shall be baptized with the Holy Ghost not many days hence. 6When they therefore were come together, [They who had come together now (οὖν)] they [om. they] asked3of him, saying, Lord, wilt thou at this time restore again the kingdom to [the people of] Israel? 7And [But, δὲ] he said unto them, It is not for you to know the times or the seasons [periods or points of time], which the Father hath put in [determinedin accordance with] his own power [authority], 8But ye shall receive power, after that the Holy Ghost is come upon you4: and ye shall be witnesses unto me [my witnesses]5both in Jerusalem and in all6Judea, and in Samaria, and unto the uttermostpart [end] of the earth. 9And when he had spoken these things, while theybeheld, he was taken up; and a cloud received him out of their sight. 10And while they looked steadfastly toward heaven as he went up [departed], behold, two men stood by them in hite apparel [garments]Act_7:11 Which [Who] also said, Ye men of Galilee, why stand ye gazing up into [towards] heaven? this same [omit same] Jesus, which [who] is taken up from you into heaven, shall so [will, ἐλεν́σεται] come in like manner as ye have seen him go into heaven.
EXEGETICAL AND CRITICAL
Act_1:4. a. Here, again, Luke specifies neither the time nor the place of the meeting; the latter, as we subsequently learn, Act_1:12, was Mount Olivet. The times of the several appearances of the Lord mentioned in Luke’s Gospel, Luke 24, cannot be defined with entire precision, and the same remark applies to the time of the present meeting; we may infer from Act_1:2 ff., that it occurred on the fortieth day after the resurrection, provided that Act_1:4 and Act_1:6 both speak of the same meeting. The latter view has been controverted by Olshausen, who appeals to the parallel passage, Luk_24:49 ff., where the command that the disciples should tarry in Jerusalem until they were baptized with the Spirit, seems to precede the final meeting in the order of time. This argument has, however, but little force, since the passage, Luk_24:49, is obviously a very brief summary of the last words of Jesus; and, besides, even if we should adopt Olshausen’s view, the two passages, Luk_24:49 ff., and Act_1:4 ff., would not be found to be strictly parallel; indeed, Act_1:6 leads most naturally to the conclusion that the conversation occurred at one and the same meeting.
b. Being assembled together.—This final meeting of Jesus and his apostles is distinguished from all the others which occurred after the resurrection, by the circumstance that on this occasion the Lord desired the presence of all his apostles. The word σνναλιζόμενος signifies, it is true, not only, in an active sense, a gathering together of others, but also, in the middle voice, a coming together of ourselves: still, it indicates both the presence of all who were expected, and also the deep significance of this interview, for no term of the same class is applied to the other appearances of the risen Lord. The solemnity and significance of this meeting are not derived simply from the circumstance that it was the last of all, or that on this occasion the apostles should be witnesses of his glorious assumption, but are specially due to the fact that he now revealed his last will and intentions.
c. Commanded them.—The last commandment given by the Lord to the apostles directed them to await the gift of the Holy Ghost in Jerusalem. It could not be obeyed without the exercise of self-denial on their part. For if they had yielded to a natural sentiment, which doubtless influenced them, they would have withdrawn from Jerusalem, and thus retired from the presence of men whom they dreaded, as well as have, in a certain measure, escaped their own painful recollections of the sufferings of the Lord, and of their previous unfaithfulness and faintheartedness. But it was the will of God that the law should go forth out of Zion, and the word of the Lord from Jerusalem (Isa_2:1-3)—that the foundation of his Messianic kingdom should be laid on this holy mountain—that, on the spot in which enmity against the Lord’s Anointed had assumed the most awful form, the superior power of grace might be revealed—and, that there the glory of the name of Christ should be displayed in the most triumphant manner by the effusion of the Spirit, by the conversion of thousands, and by signs and wonders.
d. The promise.—With this command, which was oppressive to the feelings of the disciples as men, a special promise, of preminent value, was immediately connected. For after the Redeemer who had been promised to the fathers, had come, the greatest and most blessed promise which remained, and which is now on the eve of being fulfilled, referred to the outpouring of the Spirit. Jesus terms it the promise of the Father, because God the Father had promised the gift of the Spirit through the prophets under the old covenant, e.g. Isa_44:3; Joe_2:28 ff.; etc. And in this connection Jesus reminds the disciples of his own words: here there is a transition from the indirect to the direct form of expression [which the English translators indicate by inserting saith he; see, for other instances, Luk_5:14; Act_17:3; Act_23:22, and for examples in Greek writers, Winer: Gr., N. T. § 63.2.—Tr.]. The Lord’s allusion cannot, however, be to his words recorded in Luk_24:49, since his last conversation with the disciples is also there reported, but rather to passages like Luk_12:11-12, and to the discourses found in John’s Gospel, John 14–16. The latter circumstance, viz.: that one of the Synoptists seems to recognize the existence of the Johanneic discourses, is worthy of special attention.—This promise of a full and complete baptism of the Spirit is in perfect harmony with the partial communication of the Spirit, which had already occurred, Luk_9:55; Joh_20:22.
Act_1:5. a. Baptized with the Holy Ghost.—The gift of the Spirit is here termed a Baptism, and is thus characterized as one of most abundant fulness, and as a submersion in a purifying and life-giving element. The term and the image are both derived from the water-baptism of John, but not without an additional allusion to the witness which John the Baptist bore (Luk_3:16). The only difference which is found in the language of these passages consists in the circumstance that when John foretold the baptism with the Spirit, he described it as an act of Christ, which is not expressly confirmed in the present passage, since the exigencies of the case did not require the mention of the divine Person from whom the baptism with the Spirit would proceed, but only an assurance of the fact itself.
b. Not many days hence.—This statement of the time is wisely so framed as to produce both a joyful “hasting unto,” and also a “looking for” in faith (2Pe_3:12), and thus to exercise the faith of the disciples.
Act_1:6. The question proposed by the assembled apostles, was called forth by the Lord’s own words. They ask concerning the time, as he had referred to the near approach of the time of their baptism with the Spirit; they ask concerning the kingdom, as he had repeatedly spoken to them, after his resurrection, of the kingdom of God, Act_1:3. They were also influenced by his reference to the approaching outpouring of the Spirit, which they were the more ready to connect with their conceptions of the Messianic kingdom, as his resurrection had re-animated the most exalted hopes in their souls. Hence they ask: “Lord, dost thou at this time establish the kingdom for (the people of) Israel?” All the ardor of patriotic men, to whom the liberty, the grandeur, and the glory of their nation were very dear, manifests itself in this question, combined with the devout hope that all the divine promises which had been given to the people of God, would be fulfilled. The kingdom which is the object of their hope, is a kingdom of Israel, a theocratic kingdom, deriving its existence and reality from the Messiah, and intended to give liberty, greatness and dominion to the people of Israel, who were at the time oppressed by a heavy yoke. The apostles believe that they are almost authorized by the words now pronounced by the Lord, to hope for an early restoration of this kingdom.—The interpretation of the question in the following sense: Wilt thou then restore the kingdom to the Jews who crucified thee? (Light-foot)—cannot, in our day, need a special refutation.
Act_1:7. It is not for you, etc.—The answer of the Lord, which has been frequently, and, indeed, in some cases, grossly, misinterpreted, exhibits as much divine wisdom as human tenderness; it is intended rather to instruct than to rebuke. He does not deny them the privilege of asking, but only the right to know the times or the seasons which the father, who alone possesses sovereign power, has appointed. The Son guards the royal prerogative—the divine reservation—the exclusive rights of the Father. It is, besides, instructive to notice the distinction which is indicated by Jesus between χρόνοι and καιροί; they are periods and epochs (seasons of greater and less duration, respectively), during which certain acts and purposes of God are accomplished; the knowledge of both, which are closely connected, is withheld not only from men in general, but even from the apostles also. The latter may be enlightened servants of God, and yet be as little competent to answer questions concerning the time of any of the developments of the kingdom of God as were the prophets of the old covenant, 1Pe_1:11. J. A. Bengel, it is true, supposed that even if it was not given to the apostles to know the times, it did not thence necessarily follow that such knowledge would not be given to others of a later day—that, in the divine economy, revelation was progressive—and that truths were made known in the Apocalypse of John, which were at this earlier period still hidden from the apostles. This excellent man, however, in whom, in many respects, a gift of prophecy dwelt, still made shipwreck concerning his calculations of the times and the seasons founded on the Apocalypse, and has thus furnished another striking proof that the words of Christ still abide: “It is not fitting that you should know periods or points of time.” [The author of the Gnomon had been led by his calculations, which he modestly submitted to the examination of competent judges, to assign the year 1836 as the commencement of the Millennium. Tr.]. So far, then, the Redeemer spoke only of the time, which constituted the chief point in the question of the apostles. As to the fact itself, the coming of the kingdom, and as to Israel’s privilege with respect to the latter, they entertained no doubt; and the Lord was so far from disapproving of such an expectation, that he rather confirmed it by declaring that the Father had fixed the times. Now we know that neither a period nor an epoch can be affirmed concerning an event which is only imaginary.—Those interpreters have altogether mistaken the sense, who maintain that Jesus here entirely rejects the conceptions entertained by his apostles respecting the Messianic kingdom, for this is by no means the case. He did not deny that either their expectation of the appearance on earth of his glorious kingdom in its reality, or their hope of the glorious future which that kingdom opened to the people of Israel, was well founded; he simply subdued their eager curiosity respecting the time, and directed their attention to the practical duties which they were to perform at the present period.
Act_1:8. But ye shall receive power.—While it was not given to the apostles to know the times of future events, the duty to act or work at the present time was assigned to them; they also received the assurance that they should be qualified for their work by the Holy Ghost, who would come upon them. They “shall be witnesses,” i.e., they shall not merely bear witness but be witnesses in their own persons, and the divine power which is promised is itself the pledge of the truth of the promise. They shall be witnesses for Jesus with respect to his Person—their vocation itself is a witness. And where? In Jerusalem … the earth.—The apostles are directed to abide in Jerusalem and await the Holy Ghost; it was needful that their witness should be heard first of all in that city. But as the stone which is cast into the water creates circles which continually expand, so the apostolic witness concerning Jesus, first offered in Jerusalem as the central point, and in its vicinity, is designed to extend its influence continually, until it reaches the extreme boundaries of the earth. The term ἐσχάτον τῆς γῆςdoes not designate the limits of any country, as, for instance, those of the Holy Land, but the farthest points of the whole earth. The Son of man has a heart which beats for all mankind, even if his own nation lies nearest to it—even if salvation is to proceed from the Jews, and the word of the Lord is to go forth from Jerusalem (Joh_4:22; Isa_2:3). The characteristic feature of universality which belongs to Christianity, or the divine purpose to offer grace to all mankind in Christ, accords both with the historical prerogative of Israel in the economy of God, and also with the law of gradation or the necessity of an advance from a lower to a higher degree.—That Act_1:8 both contains the general theme of the whole book of the Acts, and also involves the principle according to which the materials have been arranged, is shown in the Introduction, § 4.
Act_1:9. And when he had spoken, etc.—Immediately after the Lord had spoken words of such deep import, embracing the whole earth, all mankind, and the whole succeeding course of Christian history, as if a celestial perspective were presented, his own ascension followed. No other passage of the Scriptures exhibits this event so fully and distinctly as the present. The ascension consisted of two parts: the Lord was, first, visibly taken up, so that the apostles could follow him for a short time with their eyes as he rose on high; then a cloud (probably a bright cloud, Mat_17:5) passing beneath received him, and thus removed him from their view (ν̓πέλαβεν).
Act_1:10-11. And while they looked, etc.—They were still steadfastly gazing toward heaven after the disappearance of the Lord, when already two men stood by them. That these were unquestionably angels, appears from the following three facts: the suddenness of their appearance, for no one had seen them approach; then, their white, shining apparel—a visible representation of celestial purity and holiness; lastly, the tidings which they brought to the disciples, being a message sent from heaven to the earth. For these heavenly messengers were appointed not merely to comfort and encourage the disciples by their appearance, but also to proclaim a certain truth (αῖ καὶ εὶ͂πον). This truth is twofold, including both a question and a promise. The question (“Why stand ye gazing up into heaven?”) gently rebukes the contemplative, inactive (ἑστήκατε) sadness and longing of the disciples, whose glances and thoughts were still directed upwards, as if they wished that it were possible to hasten after their Lord, and abide in his presence; their vocation, on the contrary, consisted, not in gazing inactively in the direction whither he went, but in zealously and vigorously doing his work on earth. The promise which the angels are commissioned to give, refers to the visible return of Jesus; it is precisely this prospect which encourages all “that love the appearing” [2Ti_4:8] of the Lord, to do his will with diligence and zeal.
DOCTRINAL AND ETHICAL
1. The promise of the Holy Ghost is the most important communication which the Lord made to his apostles immediately before his ascension. There is a divine consistency in this course, since the love of God the Father, as well the grace of the Son and his redeeming work, alike refer to the gift of the Holy Ghost, and are consummated by it. The Holy Ghost is the absolute and perfect unity in the inner life of the triune God, and the communication of the Holy Ghost is the highest point in the progressive series of divine revelations. When the eternal Word of God was made flesh and dwelt among us, God came near to men in a wonderful manner; but the most intimate communion between God and men occurs in the Holy Ghost. The incarnation of God is the union of God with the human race in the Person of the one Mediator; it is a new, a holy, a more exalted beginning of the race in the second Adam; the outpouring of the Spirit is the union of God immediately with all the individual human souls that receive the Spirit unto themselves. The sinful race of men needs a purification and a deliverance from sin and guilt, on the one hand, and a new life, on the other, as well as an elevation to God, all of which can proceed from God alone. Christ, the God-Man, who was made sin for us [2Co_5:21], has finished the world of reconciliation, assumed the sins of the world, and taken them away; but he is, besides, the way, the truth and the life, and by him we come to the Father. And it is the Holy Ghost from whom both our purification and our new and divine life proceed. These truths are involved in the conception of a “baptism with the Holy Ghost” which the Redeemer, while alluding to the water-baptism of John, here announces; for as in the material world water has the two-fold effect of cleansing and recreating or vivifying, so the baptism with the Holy Ghost has a two-fold operation: it purifies the soul, and also infuses into it divine life and power (Act_1:8).
2. The kingdom of God is one of those fundamental conceptions or truths which pervade the word of God, particularly the New Testament. A kingdom of God has existed ever since God has created and governed the world, but it has passed through different periods, experienced various developments, and exhibited manifold forms. When the apostles proposed the question in Act_1:6, they thought of the kingdom of glory. Jesus withheld from them and from us a knowledge only of the time, but did not leave the fact itself involved in doubt. Not only the Scriptures of the Old, but also many weighty passages of the New Testament, establish the truth that Israel may look forward to a future condition which is full of promise, and to a certain prerogative in the kingdom of God. But it is a very different question whether we are competent to define in an intelligent manner the character, the extent, and the various relations of this future privilege of Israel. That question is not answered affirmatively by the manner in which Christ deals with the interrogation of his disciples,—his significant silence on the one hand, and, on the other, his weighty testimony respecting the fact itself. It is not without a deep meaning that he calls their attention (and our own also) to the present, direct, and practical vocation in the kingdom of grace; that vocation, which in its holy, comprehensive and honorable character, should now preëminently occupy their thoughts, authorizes them to be the Lord’s witnesses to the ends of the earth. It unquestionably exposes the Lord’s servants to many a painful conflict. The kingdom of grace often passes, in accordance with the divine dispensation, under the cross, and its motto is: Succumbing conducts to victory. The witness is often required to become a martyr, and, indeed, both conceptions are connected with the word μάρτνρρες. But the most vigorous growth of the kingdom of Christ is frequently seen precisely under the cross.
3. The Ascension of Jesus is both the glorious termination of his terrestrial, and also the glorious commencement of his celestial life. It was, partly, a visible, partly, an invisible, process. The gradual ascent of the Lord, until a cloud received him, was visible; but the Lord’s actual reception into heaven itself, or the true ἀνάληψις into the glory of heaven, was invisible. The fact itself was announced by the angels (Act_1:11), and had also been foretold by the Lord previously to his sufferings. (Joh_14:2 ff.) He had himself repeatedly appeared to his disciples during the forty days which succeeded his resurrection, but on every occasion he had vanished out of their sight as suddenly as he had appeared; comp. Luk_24:31. But when he finally parted from the assembled apostles, he permitted their glance to dwell distinctly and continuously on his ascent to heaven; thus, they who were appointed to be his eye-witnesses, were perfectly assured by the testimony of their senses, as far as such could be given, that he no more belonged to the earth or abode on it, but had, when all was finished, gone to the Father from whom he had come. And, indeed, Jesus as man ascended to heaven; it was the same Jesus who had died on the cross and risen from the grave that, on this last occasion, assembled with his disciples, and then ascended.
4. The ascension of Christ and his second coming are to be viewed in their combination; they are connected in the most intimate manner in the message brought by the angels. The same Christ who went to heaven, will hereafter return; he who comes to judge the living and the dead, is the Son of man, the Crucified One, the same who was wounded for us, who was dead, but is now alive forevermore (Joh_5:27; Rev_1:18, and comp. Act_1:13). The heavenly messengers bear witness to a threefold truth; He will return; he will return as the same; he will return in like manner as he went, that is, visibly and in glory. The angels make no allusion to the precise time of his coming, even as he himself had declared that the times and seasons were secrets belonging to the Father alone.
5. The interval between the two events, the ascension and the return of Christ, constitutes that whole period of time during which the history of the apostles and of the entire Church, runs its course. During this interval the Lord reigns at the right hand of the Father, unitedly with the Father; but he reigns in the midst of his enemies also. When the eye of faith glances upward to that glory in which the Crucified One now sits enthroned, and when Christian hope looks forward to his return, new strength and joy are imparted to the believing heart.
HOMILETICAL AND PRACTICAL
Act_1:4. a. And, being assembled together with them.—Before Christ can avail himself of the services of teachers in gathering men unto himself, he first gathers those teachers themselves under the wings of his grace, so that, after they are warmed and penetrated by his love, they may minister to him. Let him who is not gathered with others unto Christ, by no means assume the sacred office. (Apost. Past.).
b. Commanded them that they should not depart from Jerusalem, but wait for the promise.—The true disciple does not wilfully withdraw from his post, but waits until the Lord commands him to depart, even if those among whom he must labor, should resemble the occupants of the den of thieves in Jerusalem (Ibid.). Remember, O my soul, the weighty saying: “Go, when Jesus calls thee; hasten, when he draws thee; pause, when he restrains thee.”—The burden imposed by the command is alleviated for the disciples by the precious pentecostal promise connected with it. The yoke of the law is made easy and light by the Gospel. (Leonhardi and Spiegelhauer).
c. Wait for the promise of the Father.—No one is permitted to preach prematurely, before the day of Pentecost, else would he act in his own name, and the Lord would say: ‘I have not sent thee.’ A pentecostal shower must precede every sermon, in order that the latter may operate effectually and awaken men. (Gossner.).—The Holy Spirit promised by the Father is the Spirit of adoption. (Besser.).
Act_1:5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost.—After Jesus had finished his work, having been baptized with water and with blood, the promise of John could be fulfilled: “He shall baptize you with the Holy Ghost.” Luk_3:16. (Besser.).—The measure in which the Lord grants his Spirit to his servants is proportioned to the work in which he employs them. He had previously imparted the Holy Ghost to his disciples, (Joh_20:22), but now promises that he will grant the Spirit in a still fuller measure. O that we would receive and retain the gift with more devout earnestness! Then would an ever increasing measure be surely given to us [Joh_3:34]. (Apost. Past.).—Not many days hence.—Christ does not specify the day and the hour with respect to his kingdom. He desires that his people shall watch, pray, and wait. The believer is spiritually educated by patient expectation; but his heart is encouraged when he hears such words as these: “Not many days hence”—“a little while”—“behold, I come quickly.” (Leonh. and Spiegelh.).
Act_1:6. Lord, wilt thou at this time restore again the kingdom to Israel?—Although we well know that the kingdom of Christ always exhibits its most vigorous growth under the cross, and thus acquires subsequently increased glory, we are, nevertheless, inclined by nature to wish for tidings of its external prosperity and splendor, rather than of those trials which usually promote its growth so efficiently. (Apost. Past.).—At the same time, the sentiments which the apostles express in the question cannot be said to be of the class of those which prevailed among carnal Jews. They had been assured that, being baptized with the Holy Ghost, they should receive the promise of the Father. Hence they looked forward with joyful hope to Israel’s entire redemption; the peace of heart which they enjoyed would be imparted to their nation; and the kingdom, the blessedness of which they already enjoyed in spirit, would, as they trusted, be revealed in all its might and splendor. (Besser).
Act_1:7-8.—It is not for you to know the times or the seasons—; but ye shall receive power.—The question of the disciples exhibited certain commendable features, such as a longing for the manifestation of the kingdom of heaven—a presentiment in their souls that great events were on the eve of occurring—and a recognition of the truth that now, when the King was ascending his heavenly throne, the power of his kingdom on earth must necessarily be revealed. The feature of the question which could not receive the Lord’s approbation was solely the impatience on the part of the disciples, which it betrayed; they eagerly desire to know the time and the hour; they presume to inquire respecting the manner, the place and the time of the coming of the kingdom of God, instead of humbly intrusting the Lord’s work to his own care, and of fulfilling their personal duties in meekness of spirit. That impatience the Lord mildly reduces to silence by uttering the words: It is not for you to know; of those personal duties of the disciples the encouraging promise reminds them: Ye shall receive power.—That power is designed to make them agents in hastening the approach of the time and the hour of the Messiah’s kingdom on earth.—No better remedy for a morbid tendency to indulge in unprofitable speculations can be found, than a spirited course of action on the part of an individual, both in his religious and in his secular life; such a procedure will not only enable him to dismiss painful and importunate questions, but also conduct him to a practical solution of his difficulties.—Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.—No region is so desolate and unpromising, that, when the Lord sends a messenger to it, and the messenger goes forth at His command and in the power of His Spirit, such witness should not produce fruit. (Ap. Past.).—Jerusalem, the place in which the Spirit was first received, was designed to be likewise the place in which the witness of the Spirit should first be heard; the land of promise [Heb_11:9] was designed to offer the first congenial soil to the promise which is itself the fulness of spiritual blessings. Samaria, the missionary field, “white already to harvest” (Joh_4:35), is mentioned by the Lord as a region intermediate between Judea and the countries of the Gentiles. The uttermost part of the earth may possibly indicate Rome, for that capital of the world represented all the known nations of the earth. We shall find that the arrangement of the contents of the Acts strictly conforms to this arrangement of the witnesses. (Besser).
Act_1:9. While they beheld, he was taken up.—The interest and the affections of a large proportion of those who are styled Christians, are absorbed by the affairs of this transitory life; they seek after earthly objects, and give little or no heed to the fact that Christ has ascended on high. Here the Holy Ghost interposes and proclaims that Christ did not remain on earth, but ascended to heaven, so that while we dwell here below in the body, we may, nevertheless, lift up our hearts and thoughts on high, and not permit ourselves to be overcharged with cares of this life [Luk_21:34]. According to the rule which every Christian must adopt, the body and the old Adam may be occupied with temporal things, but the heart must seek spiritual and eternal treasures, even as Paul says: “Seek those things which are above, where Christ sitteth on the right hand of God.” Col_3:1. (Luther).—Christ, who ascended to heaven, is truly the Lord both of counsel and of action—the living principle of the history of the apostles. (Besser).—A cloud received him out of their sight.—A visible cloud received the visible presence of Jesus, but other clouds were advancing, of which we read thus in Isa_45:8 : “Drop down, ye heavens, from above, and let the skies pour down righteousness.” A cloud of witnesses (Heb_12:1) was ordered to diffuse a spiritual rain over the thirsty earth. (Ap. Past.).—Thus the clouds above us and around us are visible witnesses of the invisible Saviour, and like a light veil conceal the eternal High Priest from our bodily eyes. But as surely as the clouds are not only above us, but also around and among us, so surely is He who is enthroned behind the clouds, also among his people. (Williger).
Act_1:10. And while they looked steadfastly toward heaven—behold, two men stood by them.—So, too, the servants of Jesus, in an especial manner, should fix their eyes and hearts on Him, in all their purposes and acts, in their struggles and their sorrows; then will the glance of Jesus meet their own; for while he dwelleth on high, he humbleth himself to behold the things that are below. (Psa_113:5-6). How faithful the Saviour is! He is scarcely removed from the sight of his disciples, before he sends two of his heavenly messengers in order to cheer them; it was a pledge that his great promise concerning the mission of the Spirit should be fulfilled (Ap. Past.).—The two men in white apparel, clothed in brilliant festive garments (Mar_16:5), and the men of Galilee, who are unknown or despised on earth, but well known in heaven, and mentioned with honor for the sake of Him who was called a Galilean [Luk_23:6], are now intimately united; a Mahanaim [Gen_32:2], a double encampment of angels and of men—the holy Church—is now established on earth. (Besser).
Act_1:11. a. Ye men of Galilee.—After the Galilean Jesus occupied the throne at the right hand of God, no title of honor could be conferred on his disciples more glorious than the one which they here received. (Leonh. and Spieg.).—Why stand ye gazing up into heaven?—This language reminds us of the Easter-sermon of the angels: “Why seek ye the living among the dead?” [Luk_24:5]. (Besser).—The rapture with which the servants of Jesus gaze on his glory (and also their painful longing to be at home with him), can never justify inaction on their part, or forgetfulness of their office and calling. The joy of the Lord is designed to be their strength [Neh_8:10], when they labor in behalf of the souls of others. (Ap. Past.).—The ascension of Jesus has opened a way in which we can follow him to heaven. (Starke).
b. This same Jesus—shall so come.—“Occupy till I come!” (Luk_19:13). It is this commission, and no other, which his servants who are intrusted with the talent of the Spirit, are commanded to fulfil. He shall come—such alone are the words of the angels when they impart comfort and hope to the apostles, and the Church confesses the same hope, in simplicity of faith, in the second Article [of The Creed: “From thence he shall come to judge the quick and the dead.” Tr.]. (Besser).—Truly, he will come in like manner as he went into heaven; his glorified wounds, the marks of his humiliation, will shine forth on that day in the sight of his people and of all the world; then will his people be comforted, seeing that their Saviour has “obtained eternal redemption” [Heb_9:12] for them; but unbelievers and all the enemies of his cross will be filled with terror; they shall look upon him whom they have pierced, and all shall mourn on earth. [Zec_12:10 ff.]. (Leonh. and Spieg.).
On the whole section.—The hope of the righteous man: it is, I. An exercise in obedience; II. The fruit of faith; III. A duty which is converted into gladness (Pro_10:28). (Lechler).—Not depart from Jerusalem, Act_1:4.—The duty of all faithful servants of Jesus to act as witnesses, especially in calamitous times: I. It imposes a difficult task; II. It is attended with an exalted promise.—The gift of the Holy Ghost, a baptism with the Holy Ghost, in so far as the Spirit, I. Cleanses the soul, as water cleanses the body; and, II. Recreates and strengthens the soul, as the bath renews the bodily strength. (Lechler).—Lord, when wilt thou restore thy kingdom? This question, which presents itself to the minds of disciples even in our day, is, I. An authorized question; when it proceeds from (a) a well-established faith, which awaits the coming of the Lord’s kingdom; (b) compassionate love, which desires the salvation of the world; (c) holy sorrow, produced by the distress of the times. But it is, II. An unauthorized question; when it proceeds from (a) a carnal impatience, which desires that the kingdom of God should come with observation [Luk_17:20]; (b) spiritual presumption, which attempts to ascertain that which the Father hath put in his own power, or reserved for himself; (c) religious sloth, which gazes at the clouds with folded arms, while the great vocation of all requires them to work diligently for the kingdom of God.—The true remedy for spiritual presumption: I. An humble waiting for the hour of the Lord; II. Alacrity and diligence in performing the duties of our particular calling.—The kingdom of God in its different aspects: I. Under the cross; II. In its heavenly glory. (Lechler).—Christ, our King: I. Wearing, first, a crown of thorns; II. Afterwards, a crown of glory (id.).—Faithfulness in that which is least, the pathway to greatness in heaven. (id.).—Christianity, viewed as a call to men to become witnesses: as such, it requires, I. Experience; II. Assurance of faith; III. Veracity; IV. Fidelity and perseverance, (id.).—Ye shall be witnesses unto me! Such is our vocation: I. In its glory—witnesses of the exalted King; II. In its lowliness—witnesses unto Him alone, not unto or for ourselves; III. With its trials—witnesses of the Lord in a hostile world; IV. With its promises—“power from on high,” [Act_1:8; Luk_24:49].—The power of the Holy Ghost: I. Our need of it; II. The manner in which it is received. (Lechler).—The Ascension of Jesus: viewed as, I. The glorification of Jesus; II. The glorification of our human nature: III. The glorification of the whole earth. (Kapff.).—With what sentiments do we now look on our ascending Lord? I. With deep gratitude for the gifts and promises which he has left behind; II. With wonder and joy, awakened by the glory attending his departure; III. With a blessed hope of his return, which he has promised. (Westermeyer.).—In what manner are we to look upward toward our ascended Lord? I. By diligently searching his word; II. By earnestly seeking those things which are above; III. By a strong desire that he should draw us unto himself. (Starke).—Whither does the ascension of the Lord direct our glance? I. To the work which he finished—the blessings of which we are to extend to others; II. To heaven—into which he was taken up, and where he has prepared a place for us [Joh_14:2]; III. To his second coming unto judgment—which we are to await with a devout and submissive spirit. (Langbein).—The true mode of looking upward to our exalted Saviour: it consists, I. In a correct understanding of the importance of the ascension, namely, (a) the word concerning the kingdom, (b) the power of the Holy Ghost, (c) the visible event as an emblem of the truth that Christ lives forever; II. In a proper use of the legacy of our exalted Lord; (a) a proper application of the word concerning the kingdom, and reverence for the privilege of being admitted into it, (b) sanctification in the Holy Ghost, (c) joyful expectation of the return of the Lord. (Harless).—The results of the ascension of our Lord; he has ascended to heaven, in order, I. That we may have our conversation in heaven; II. That we may have peace on earth; III. That we may receive the gifts which will enable us to follow him. (Petri).—The promises of the Redeemer at his departure: I. “Lo, I am with you alway” [Mat_28:20]. He is with us (a) in the Scriptures, (b) in the holy affections of our souls, (c) in the persons of those who bear his image. II. “This Jesus shall so come.” Even now He is already come again unto judgment, in so far as good and evil men are (a) alikemade known or characterized by him, (b) separated, and (c) conducted to the places respectively assigned to them. (Schleiermacher.)
Footnotes:
[2]Act_1:4.—The reading συναλιζόμενος is sufficiently sustained by nearly all the MSS. [by A. (B. e sil), C. D. E. and Codex Sinaiticus], in contradistinction from συναλισκόμενος in Cod. D. or συναυλιζόμενος in Theodoret; the last is recommended by Griesbach. [The marginal rendering (Wiclif, 1380; Rheims, 1580): eating together with him, is an ancient explanation of the textus receptus, συναλιζόμενος, and is adopted in the Vulgate, convescens; it has been rejected as erroneous by the most eminent modern interpreters, except Meyer.—Tr.]
[3]Act_1:6.—Lachmann, Tischendorf and others, have correctly preferred the simple form ἠρώτων [found in A. B. C. (original) and Cod. Sin.], to the compound ἐπηρώτων, which is a correction of the former, in Cod. C. [Alford retains ἐπηρ. with C. (second correction) D. E.—Tr.]
[4]Act_1:8. a.—[The marginal rendering: the power of the Holy Ghost coming upon you, (found also in the Vulg. virtutem supervenientis Spiritus sancti), is regarded by the best writers (Winer: Gram. N. T. § 19. 2), as less accurate than the version (Cranmer, 1539,) presented in the text.—Tr.]
[5]Act_1:8. b.—μου in A. B. C. D. [and Cod. Sin.] is better supported than μοι in E.
[6]Act_1:8. c.—ἐν before πάσῃ [as in text. rec.], is undoubtedly spurious; it is wanting in A. and D., and was inserted in C. by a later hand. [Ἐν is found also in B. E. and Cod. Sin., but is dropped by Lach. Tisch. and Alf.—Tr.]
[7]Act_1:10.—The plural ἐσθήσεσι λευκαῖς is to be preferred to the sing. ἔσθῆτι λευκῇ [of text. rec.]; the former was the original reading in Cod. C., but was changed into the singular by a later hand. [Alford regards the singular as the better reading; it is found in D. E., but Lach. and Tisch. adopt the plural with A. B. Cod. Sin., Vulg.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–9 after that he, through the Holy Ghost, had given…
after that he, through the Holy Ghost, had given commandments, &c.--referring to the charge recorded in Mat 28:18-20; Mar 16:15-18; Luk 24:44-49. It is worthy of notice that nowhere else are such communications of the risen Redeemer said to have been given "through the Holy Ghost." In general, this might have been said of all He uttered and all He did in His official character; for it was for this very end that God "gave not the Spirit by measure unto Him" (Joh 3:34). But after His resurrection, as if to signify the new relation in which He now stood to the Church, He signalized His first meeting with the assembled disciples by breathing on them (immediately after dispensing to them His peace) and saying, "Receive ye the Holy Ghost" (Joh 20:22) thus anticipating the donation of the Spirit from His hands (see on Joh 20:21-22); and on the same principle His parting charges are here said to have been given "through the Holy Ghost," as if to mark that He was now all redolent with the Spirit; that what had been husbanded, during His suffering work, for His own necessary uses, had now been set free, was already overflowing from Himself to His disciples, and needed but His ascension and glorification to flow all forth. (See on Joh 7:39.)
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–9 2. He was taken up—The Rhemish version has it,…
2. He was taken up—The Rhemish version has it, he was assumpted; that is, into heaven by God the Father. So the ecclesiastical phrases, The assumption of the Virgins, the assumption of Moses, to express their supposed resurrection and ascension.
Through the Holy Ghost—Richly dwelling in himself; for in him dwelt all the fulness of the Godhead bodily, and through its power he rose and ascended.
Read full note →
Had given commandments—Such as contained in Act_1:4.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–9 2. the day in which he was taken up]…
2. the day in which he was taken up] The Gospel of St Luke closes with a very brief notice of the Ascension: of which event fuller details are given in this chapter, so as to form a connection between the two treatises and to indicate the purpose with which the latter was written. See below on Act_1:8.
through the Holy Ghost] That the whole institution of the Christian Church might be Divine. The Spirit of the Lord was upon the Anointed Jesus in this as in His other works and words. Cp. Luk_4:18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–9 (2) Until the day in which he was taken…
(2) Until the day in which he was taken up.—We notice, as a matter of style, the same periodic structure that we found in the opening of the Gospel, made more conspicuous in the Greek by an arrangement of the words which places “he was taken up” at the close of the sentence. On the word “taken up,” see Note on Luk_9:51.
That he through the Holy Ghost had given commandments.—The words admit of two possible meanings—(1) that he work of “commanding” was left to the Holy Spirit, guiding the spirits of the disciples into all the truth; (2) that in His human nature the Lord Jesus, after, as before, His passion, spoke as one who was “filled with the Holy Ghost” (Luk_4:1), to whom the Father had given the Spirit not by measure (Joh_3:34). As the Apostles were still waiting for the promised gift, the latter aspect of the words is, we can scarcely doubt, that which was intended by the writer.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–9 Received for taken, A.V; commandment for commandments, A.V; after…
Received for taken, A.V; commandment for commandments, A.V; after that he had given commandment through the Holy Ghost for after that he through the Holy Ghost had given commandments, A.V The commandment or directions given by our Lord to the apostles between the Resurrection and the Ascension are recorded partly in Luk_24:44-49; Mat_28:19, Mat_28:20; Mar_16:15-18 Joh 21; and yet more fully in vers. 3-8 of this chapter. Through the Holy Ghost. The sense is certain. Jesus gave his charge to his apostles through the Holy Ghost. It was by the Holy Ghost abiding in him that he spake to the apostles. This is the repeated declaration of Holy Scripture. "The Spirit of the Lord is upon". (Isa_61:1; Luk_4:18; Act_10:38. See also Luk_4:1; Mat_12:28; Heb_9:14; and for the construction, Act_11:28 Act_21:4) Received up (ajnelhfqh); the stone word as is used in the Septuagint of Elijah. (2Ki_2:10, 2Ki_2:11) In Luk_24:5 it is carried up. (ajnefe).
The Holy Ghost in Christ.
Read full note →
The statement in this verse is that our Lord spake, and gave his parting injunctions to his disciples, as one who was "filled with the Holy Ghost." Christ"s Divine nature is set before us in varying forms; and we should take care lest the demands of Christian doctrine so absorb us as to prevent our receiving the whole scriptural impression. Especially difficult it is to connect the divinity of Christ with the revelation of the Divine Spirit, the Holy Ghost. The difficulty is in part occasioned by our failing to associate the Spirit, in the apostles and in the older prophets, with the Holy Ghost in Christ. The differences need to be carefully marked, but the samenesses also need to be brought to light. We do not fully realize that God can be in man; but precisely this is brought home to us by the teaching of the Holy Ghost in Christ, the man; and the representation that his human words and laws come to us with the perfection and authority stamped by the indwelling Holy Ghost. Scripture gives us three distinct representations of the relations of the Holy Spirit to Christ himself, to his miracles, and to his teachings.
I THE SPIRIT IS REPRESENTED AS COMING TO CHRIST. Recall the scene of his baptism. The symbolic "dove" brooded over him, or settled on him, and the Spirit of God "came upon him." This took place at the very entrance upon his ministry, so that throughout his ministry we are to conceive of him as specially endowed, as one in whom dwelt the Spirit "above measure". (see Luk_4:1; Joh_3:34) The sense in which the Spirit came to Christ needs careful treatment. From his birth the Divine Spirit was his Spirit; and in this lies the deep mystery of his Godhead. The Spirit that came to him at his baptism was the specific Divine endowment for the ministry to which he was called, and so it and the descent of the Holy Ghost on the disciples at Pentecost help to explain each other; and they show that the Spirit may still be with us in a twofold sense. As "born again," he is our very life; as called to any work, he comes to us as a specific endowment for that work. It is, therefore, right to realize the Spirit"s permanent dwelling in the believer, and at the same time right to pray that he may come to us for special needs.
II THE SPIRIT IS REPRESENTED AS WORKING THROUGH CHRIST. This was our Lord"s teaching concerning his miracles, and it lies at the basis of his solemn warning to the blaspheming Pharisees. The "sin against the Holy Ghost" is shown to be precisely this declaring the miracles of Christ, which manifested the presence and power of the Holy Ghost, to have been wrought by devilish agencies. So vital is it to the Christian faith and life that we should recognize the Holy Ghost in Christ"s mighty works, that the sin of the Pharisees is declared to be "beyond forgiveness." In measure the same is true of the witness and work of Christ"s Church now. It is wrought in the power of the Holy Ghost. It is mighty only as this conviction dwells in the workers, and opens the hearts of those who receive the witness and are the subjects of the work. The one thing that Christ"s Church needs is to be lifted up to the solemn and inspiring conviction the Holy Ghost is with us.
III THE SPIRIT IS REPRESENTED AS SPEAKING THROUGH CHRIST. This is set forth separately because, though, in Christ, miracle and teaching went together, teaching, speaking, preaching is the one great agency of his Church, and therefore we do well to see the truth in precise relation to it. To this point our Lord directed the attention of the disciples in the "upper chamber." All he had spoken to them had been "given him to speak," and just so they might be assured that the Divine Spirit would give them right and fitting words. And in our text the last injunctions and counsels and commands are directly traced to the Holy Ghost. But, properly regarded, the sphere of the Spirit"s operation is the human will the real source and spring of all activity, the center of the human vitality, From the teaching of what the Spirit was, beyond measure, in Christ, we may learn what the Holy Ghost can be, within measure, in man; what he may be to apostles and to us. In conclusion, show, practically, that the necessary condition of the abiding of the Holy Ghost in Christ was his perfect openness and entire submission to the Spirit"s lead; and that this Christ-like openness is still the one condition of the Spirit"s abiding and working in us. Impress the warnings of the apostles against the danger of resisting, quenching, and grieving the Holy Ghost. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3, 4, 6, 8, 9 To whom also He showed Himself alive after His…
Act_1:3
To whom also He showed Himself alive after His Passion.
Read full note →
He rose again from the dead
I. The fact itself, or the notion of a resurrection in general. Admitting the power and providence of God, there can be nothing in it repugnant to reason, or incredible.
1. To raise a dead man to life surpasses the power of any creature; but no reason can be assigned why it should be beyond the Divine power; since the doing it involves no contradiction. He that first inspired the soul into the body, may surely be supposed capable of reuniting them.
2. Nor was it apparently in its design unworthy of God, or inconsistent with His holy will: for the ends thereof, such as were pretended by its attesters, were--
(1) Important.
(2) Good.
(3) Reasonable.
II. The witnesses.
1. General considerations:
(1) As to their number, it was not one or two, but many, who conspired in asserting it.
(2) They were no strangers to Jesus, but persons by long conversation familiarly acquainted with Him.
(3) They did aver themselves to be eye or ear-witnesses of the matter, as fully informed about it as senses could make them.
(4) The chief of these witnesses, the apostles themselves, were at first so far from being credulous in this matter, that they took it for a fiction, gave no credence thereto, and were at last with difficulty persuaded of it.
(5) On these grounds they boldly and concurrently aver the fact: they spake the Word of God with boldness: and with great power gave witness of the resurrection of the Lord Jesus. Which things being weighed, it appears impossible that the attesters of this fact, supposing them in their wits and senses, could be ignorant therein, or mistaken about it.
2. The character of the witnesses.
(1) They were persons who did (with denunciation of Gods heavy judgments on the contrary practice) preach and press earnestly all kinds of goodness, sincerity, modesty, and equity, as main points of that religion which by this testimony they confirmed.
(2) Their practice was answerable to their doctrine, being exemplary in all sorts of virtue and sincerity, whereby they did in effect conciliate much respect and authority to their words: the life they led was not the life of wicked impostors, but worthy of the divinest men; fit to carry on the best design.
(3) They were:persons of good sense; very wise and prudent; not in the way of worldly or fleshly wisdom, to compass projects of gain or pleasure to themselves; but endued with a wisdom far more excellent, and suitable to the characters they sustained.
(4) As to their purposes in this case: profit, honour, pleasure, or any worldly advantage they could not have in view; for they willingly abandoned all those things, for the sake of this very testimony incurring loss, disgrace, and pain.
(5) And all such afflictions, as they knowingly exposed themselves to them, they did endure with contentedness and joy.
(6) Whence it is evident enough that the satisfaction of their conscience, and expectation of future reward from God for the discharge of their duty, was all the argument that induced them to undertake this attestation, all the reason that could support them in it; neither of which could be consistent with the resolved maintenance of a falsehood.
(7) And how is it conceivable that such persons should be bewitched with so passionate an affection toward a man, who died as a malefactor, that merely for his sake, or rather a vain opinion about him, they should with such obstinacy defy all the world, with its persecutions, and the punishment of hell itself.
(8) Again, we may consider these witnesses to have been persons very unlikely to devise such a plot, very unfit to undertake it, very unable to manage and carry it through.
III. Their testimony.
1. How could such a cheat, if contrived, have so easily prospered,. and obtained so wonderful a progress?
2. The matter of their testimony, and its drift, were very implausible, such as no impostors would be likely to forge, and no hearers, without great evidence of truth, be ready to admit.
3. One would indeed think that this report, had it been false, might easily have been disproved and quashed; they who were mightily concerned, and as eagerly disposed to confute it, wanting no means of doing it.
4. As also this testimony had no human power to sustain it, so it used no sleight to convey itself into the persuasions of men it craved no blind faith: it dared all adversaries and powers to withstand it, relying on the patronage of heaven alone.
5. Furthermore, the thing itself, had it been counterfeit, was adapted to fall of itself; the witnesses clashing together, or relenting for their crime. The advice of Gamaliel on this point had much reason in it.
6. He then who doubts the sincerity of this testimony, or rejects it as incredible, must instead of it admit stronger incredibilities.
7. To these things we may add that God Himself did signally countenance and ratify this testimony, by extraordinary powers and graces conferred on the avowers thereof, as well as by a wonderful success bestowed on them. (F. Barrow, D. D.)
Christ risen, yet not ascended
There is a strong disposition to reverence that which has been connected with the great and good. If the wood of the true Cross had been preserved, few could look upon it but with the deepest interest. It is remarkable, however, that we have few relics of Christs days; while the museums of all civilised lands are filled with well-authenticated fragments from Greece, Rome, Babylon, Egypt. God has wisely ordered this to check the tendency to superstition and idolatry. But can no good use be made of this law of our nature? Our Church has judged that there can, and she teaches us not to seek for relics, but to remember events in Christs life, and then leads our thoughts to the instruction they convey.
I. How, or in what form, did our Lord show Himself after His passion? There was evidently some change in His body and some difference in His manner of appearing. He ate, indeed, with His disciples, yet not as one who needed food, but only to convince them of His corporeal existence. He does not seem to have lived with them familiarly as He bad before done, but came to them occasionally; and the forms of expression intimate something miraculous. He showed Himself as one was invisibly present, but, at will revealing Himself, like the sun shining from a cloud. Then, He vanished out of their sight. At other times He would come when the doors were bolted. The disciples regarded Him far otherwise than in His former state. Their accustomed free intercourse was changed for the deepest reverence. All questions concerning the nature of Christs body must remain unanswered till we know for ourselves what a spiritual and glorified body is.
II. Where? Chiefly in Galilee. There had been the favoured scene of His earthly ministry, and there His followers were most numerous. With what intense interest must those lowly followers have flocked together when the summons was to meet their risen Lord! He offers to meet us in His sacraments, house, word, prayer, yet how carelessly we regard the summons I He has carried the same loving, compassionate spirit with Him to heaven, and we may share with His disciples in His Divine consolations, if we seek them aright.
III. For what purpose. To speak of the things pertaining to the kingdom of God, i.e., His Church. They had been hitherto very dull, and Christ in these meetings gave them fuller instructions. It is probable that we have the substance of our Lords conversations in the Acts and Epistles, for in these they would naturally embody and carry out their Masters directions. It is also very likely that many of the customs of the primitive Church were nothing more than our Lords instructions reduced to practice. Hence we see the importance of appealing, for our own guidance, to primitive usage. If, for instance, we find immediately after the apostles times, that infants were baptised, and nothing to oppose this in the New Testament, we might be strengthened in our conclusions, that this was a practice settled by our Lord Himself. How many points there are in civil law which are decided by such an appeal to established usage, and are not found in any written code! Many points, however, upon which our Lord dwelt in these interviews, are recorded. He promised to send them the Comforter, etc.
IV. Its certainty. By many infallible proofs, being seen of them forty days. Our faith and hopes rest then on infallible proofs. And the certainty of the gospel increases the guilt and danger of those who neglect it. Are you living as if you believed it true? (W. H. Lewis, D. D.)
Many infallible proofs.
Sense evidence given of Christs resurrection
As the faith of the Church depends on the Resurrection God has given ample evidence of the fact. But He gave none other than that which appeals to the senses--the only way of proving any fact. Even our Maker could not give us better evidence without changing radically our nature. Observe how this bears on the Romish dogma of transubstantiation. The pillar on which that rests is the assumption that the senses deceive and cannot be trusted. But this assumption would leave the Resurrection incapable of proofs. Either the evidence of the senses is a valid proof of a fact or it is not. If it is transubstantiation is false; if it is not the Resurrection is unproved. The very same evidence which proves that Christ has risen proves also that the bread and wine are not changed into Christs body and blood. Thus the Roman apostasy cannot sustain its fundamental superstition without destroying the proof that the Redeemer has risen. (W. Arnot, D. D.)
Being seen of them forty days.--
The forty days
I. For the Lord. The period of--
1. The Sabbath rest after the completion of His work of redemption.
2. The last care of the Shepherd for His disciples.
3. The joyful expectation of His approaching exaltation.
II. For the Disciples. The period of--
1. The last blessed intercourse with their Divine Master.
2. Quiet communion with their own heart (Simon, son of Jonas, lovest thou Me?).
3. Earnest preparation for their apostolic mission.
III. For us. An emblem of--
1. The blessed life of faith with Christ in God, concealed from the world (Corinthians 3:3).
2. The blessed work of love in the hearts of our friends in looking forward to our approaching separation.
3. The expectation of hope of our heavenly perfection. (J. P. Lange, D. D.)
The forty days
Mark,
I. How careful our Saviour was to have the fact of His resurrection certified to His disciples beyond the possibility of doubt. Strictly speaking, one meeting was enough. But proofs were multiplied, as His visits were repeated. They grew familiar with His look and aspect; heard Him talk, etc.; and after all this, they could never suppose that a vision had been imposed upon them. The positiveness with which they always spoke on this subject was an important element in their preaching, and it was their Lords purpose to build them up in a confidence which should never be shaken. Through the forty days a work of education was going on the fruits of which were seen in the next forty years.
II. This period was not one of uninterrupted intercourse, but of brief meetings, followed sore-times by days, or possibly weeks, of separation. Very graciously the Lord condescended to His friends, very blessed were these seasons when they came, but there was not the companionship of former days. Now Christ stood forth in His proper character as the Divine Mediator, to whom all power was committed in heaven and earth. The apostles had to learn this truth, and act upon it. Their approaches to the Mercy-seat, while bold, were to be marked with that solemn reverence without which all worship is a mockery.
III. Time was given to teach the apostles much of their Lords will, and to send them forth well equipped for their future work.
1. Particular directions given from time to time. They were to tarry at Jerusalem, where, judging from past experience, they would sow their seed as upon a rock, and peril their lives for nought. From that centre light was to radiate over the wide surface of this fallen world.,
2. Special gifts were promised to them for their work and power from on high.
3. Mistakes and prejudices were corrected.
4. The great truth was enforced, explained, anti illustrated, that their Lords death was the worlds life.
Learn--
1. A lesson of patience. Think what was before Him, and how contentedly He waited for it. No hasting to His crown till all was ready. We may well suppose that there was eagerness on the part of the heavenly hosts. Their harps were ready strung, and the song was on their lips, Lift up your heads, O ye gates, etc. But their King has work to do in this lower world; and the march of triumph must be deferred. Let us then not only put up with our crosses, but wait patiently for the good things to come. What we sow in faith we shall reap one day; and Gods harvest-time is the best. We long to see the Church advancing faster in her march of triumph, to see Christs name more honoured among ourselves. Let us not wish less fervently, but let us wait more humbly. Centuries rolled away before the Son of God was manifested, and many more may come and go before He shall come back again in glory. Ten thousand unconscious agents in different lands are doing His work, and fulfilling His pleasure.
2. To think of Christ as the apostles thought of Him. They knew Him well before as the human Friend, but now as the Divine Redeemer. In both characters may we think of Him as ascended to His throne, and realise His presence with ourselves! You must not so degrade the Saviour as to think of Him only as the worlds great Prophet, or as the perfect Pattern; nor in your attempts to exalt Him, lose sight of the truth that He carried His human nature with Him to heaven. Such an High Priest became us, etc. (J. Hampden Gurney, M. A.)
The best proof of Christs resurrection
The best proof of Christs resurrection is a living Church, which itself is walking in a new life, and drawing life from Him who hath overcome death. (Christlieb.)
The identification of the risen Christ
Luke, the writer of our twofold gospel of the resurrection, was a physician, who would have been inclined and able to sift the evidences of our Lords bodily presence and identity among His followers. The longest and best accounts of Christs return to earth, except those of John, are by a medical expert. Special past events were referred to by the Lord, which were familiar to the disciples, such as the baptism of John. Stanley carried a boy back up the Congo who had been taken from there when quite small. Coming into the vicinity of the dwelling place of his tribe, a canoe rowed out to meet the steamer. In the boat the lad recognised his elder brother, but the latter was sceptical, and cried, Give me some sign that I may know you. The boy who had been away answered at once, Do you remember the crocodile? His scar is there on your right arm. So Christ to His disciples gave many proofs. His lines of thought and speech during His forty days residence among them were in the familiar phrase of the past, such as the things concerning the kingdom of God. There might have been good evidences of Jesuss resurrection if He had appeared in China or under the Southern Cross or in the clearings of the Danubian forests. Had He gone there after He came from the grave, by the by the tidings would have reached the outer world of some strange and illustrious personage who manifested Himself at one place and another, just as a comet is reported in the sky. Yet we should always be grateful that the Lord showed Himself alive to those apostles whom He had chosen. There was the possibility of verification which we so often ask for. (W. R. Campbell.)
The forty days
A host of reasons suggest themselves as to why He should at once enter into His glory.
I. Earth at best could have been but a very dreary home for Him who had come from the paradise of God. For Him, the high King of Glory, we could find no fit entertainment. What society was there for Him, the all-wise? Thou hast given Thy life, O Lord, O glorious Son of God. Thou canst give no more. And where upon this guilty earth is any rest for Thee now since that dreadful Cross has cast its shadow over all the land!
II. Then Christ Himself longed for rest. He who dwelt in the bosom of the Father was an exile here.
III. Then, again, there waited for Christ His great triumph, that to which He has looked forward during all His life-work, finding in it strength and consolation. For the joy that was set before Him He endured the Cross, despising the shame.
IV. Delay would be worse than unfitting. If His reign means the worlds salvation, gifts for men, the proclaiming of the gospel with the power of the Holy Ghost, dare He linger still upon earth? No, it is not human, this delay, Not our thought nor our way is this. It is all Divine--just like our blessed Lord. This lingering for the forty days is the crowning proof of His tender regard for His little flock. He who had laid down His life for them is loath to leave them. He must tarry with them till He has made them feel that He is just the same friendly, brotherly Jesus that He has ever been, caring for them in their work, watching them with a yearning pity, stooping to kindle a fire for their warmth and to cook the fish for their meal, and then to bid them come and dine.
V. Then again, these days were the necessary preparation for the ascension. A very tender and beautiful upleading of the disciples. Then with this exalted vision of their glorious Lord filling all their soul they went back to Jerusalem. Now they were able worthily to celebrate the Ascension. They returned to Jerusalem with great joy. Now all the familiar songs of triumphs come in to tell of the coronation of the King. Now they heard the rapturous anthem of the angels, Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. So we must know Him. And thus does He seek to lead us in our weakness and dimness of faith into the knowledge of Himself. So day by day does He lead us on our way, ordering our steps that life may make more room for Him, and that He may give us Himself as our salvation and our strength. (M. G. Pearse.)
Forty days with Jesus
Men now-a-days yearn for a repetition of Pentecost without the trouble of preparing for it. The text teaches that that must be preceded by prolonged communion with Jesus.
I. This communion gave the disciples the full persuasion that Christ was the Son of God. They held such a thought before, but the crucifixion had shaken it. The resurrection however restored it and the forty days intercourse confirmed it. No Pentecost without the mastering conviction that Jesus is the Son of God with power.
II. Along with these great thoughts of Christs Godhead the intercourse brought the most delightful consciousness that Jesus was still their brother. He called them by that name, and demonstrated his Brotherhood by many infallible proofs. The realisation of this relationship by love-begetting certitude of Christs presence is necessary to Pentecost. The Holy Spirit simply gives us power to bear witness to facts of which we are sure.
III. The character of this intercourse.
1. It was discriminating. Christ dealt with each man as each required Peter, Thomas, John, etc.
2. It was self-discovering. Unsuspected faults were revealed and hearts were moved to self-renunciation.
3. It was educational.
4. It was encouraging. Knowing what we do of the disciples Pentecost would have been an impossibility before the forty days. So now we all need to be dealt with one by one, to know ourselves, to be humbled, taught, and inspired.
IV. The Subject Dwelt Upon. The kingdom of God--its spirituality, glory, universality, final triumph. This was the matter which they had by the Spirits inspiration to preach. Hence they must know about it from the King. Hence Christ must fire our minds with the same thought before the Spirit can fire our hearts to proclaim it. (J. P. Gledstone.)
After the resurrection
I. Jesus had come back from the mysterious change, but He had forgotten nothing--neither the places, the dear familiar shores, the roads, the mountain paths, the lake, and the hills, the hallowed spots of His life-work. Now, as to the persons, Martha and Mary, and Peter, and the other disciples, were not only still remembered, but still loved. It will be so with us when we also come back from the mysterious regions of the grave. The present life will he something more than a dream. It will be a living reality.
II. Jesus had come back from the mysterious change, but His love remained the same. It will be the same with us. When we have crossed to the other side, we shall still bear with us the fond remembrances of past love. The affections will not be destroyed.
III. Jesus had come back from the mysterious change, but His physical nature remained. And His human nature was visible, tangible, capable of taking food. Our physical powers will, in a certain manner, remain with us after death. There will be conversation and action in the same way as at present. Wherein, then, will be the change? Our human bodies will not be destroyed, but they will be changed. We may gather some particulars from the resurrection of our Lord.
1. It will be the same body fully developed. It is evident to all that our human bodies are cramped and dwarfed by circumstances. They are but elementary, imperfect organisations. If they were perfect they would not change. If they were perfect they could not deteriorate. If perfect they could not die. That they are undeveloped is observable from the capacities which they possess. How strong and mighty the body may become! What we call maturity of character is in reality only its commencement. With regard to the body, take its power of progression, limited to, say, four miles an hour--a rate which would require millions of years to reach the nearest star. The same body will have all its powers fully developed to their utmost capacity.
2. It will be the same body rendered immaterial. (Homilist.)
The significance of the forty days
The period is a significant space of time in Scripture, and is frequently allotted as a term of probation before some great event which concerned Gods kingdom. For forty days and forty nights rain was sent upon the earth as the prelude to the Deluge. Before the giving of the law Moses was in the Mount forty days and forty nights; and when after the destruction of the first tables, the law was renewed again, Moses was with the Lord forty days and nights. The same space of time was spent by the spies who were sent forth to survey Canaan the type of the spiritual inheritance of the people of God. For forty days and nights Elijah journeyed before he came by Divine direction to Horeb the Mount of God. The time of probation and repentance given to Nineveh was a like space of time. When we come to the New Testament we note the same phenomenon. Forty days after His birth our Lord was presented in the Temple. Before He entered on the work of His ministry after His baptism He was forty days tempted in the wilderness. So now He abode on earth forty days before His ascension. What significancy there may be in the number we are not informed: the recurrence, however, of this space of time, usually in connection with events of extraordinary importance, would lead us to believe that there is a mystery in the number. Nor is this diminished when in parallelism with the forty days wandering (Num_14:33-34) Jerusalem had its forty years of trial and space for repentance after the Crucifixion;and not until that period had been accomplished was it destroyed by the Romans. For forty days during which He showed Himself alive they were obdurate, and forty years afterwards each day for a year came the destruction of the nation. (J. Lightfoot, D. D.)
The Epiphanies of the forty days
1. To Mary Magdalene (Mar_16:1-20.; Joh_20:1-31.)
2. To the women who had first visited the sepulchre, by whom the disciples were summoned to meet Christ in Galilee (Mat_28:1-10).
3. To Peter (Luk_24:33-35; 1Co_15:5).
4. To Cleophas and another on the way to Emmaus (Mar_16:12; Luk_24:13-32).
5. To the eleven in the absence of Thomas, at Jerusalem (Luk_24:36-43; Joh_20:19-25).
6. Eight days afterwards to the disciples, Thomas being present (Mar_16:14; Joh_20:26-29; 1Co_15:6).
7. To certain of the disciples when fishing on the lake of Galilee (Joh_21:1-24).
8. To James (1Co_15:7).
9. To the apostles, and probably the whole body of disciples on a certain mountain in Galilee (1Co_15:6).
10. On the morning of the ascension (Luk_24:43-51, and text). Speaking of the things pertaining to the kingdom of God.
I. Of the Church militant--the kingdom of God on earth.
1. Its governance.
2. The means of its extension.
II. Of the Church triumphant--the kingdom of God in heaven.
1. Its glories.
2. Themeans of obtaining them. (W. Denton, M. A.)
The kingdom of God
1.Its Founder (verse 1).
2. Its laws (verse 2).
3. Its privilege, the personal presence of the Holy Spirit (verses 4, 5).
4. Its extent, the whole world (verse 8).
5. Its King, a risen and ascended Saviour (verse 9).
6. Its hope, a returning Christ.
The conversations of the great forty days
Let us reflect for a little on the characteristics of Christs risen appearances to His disciples. I note then in the first place that they were intermittent, and not continuous--here and there, to Mary Magdalene at one time; to the disciples journeying to Emmaus, to the assembled twelve, to five hundred brethren at one, at other times. In one place in the Gospel narrative we read that our Lord replied thus to a section of His adversaries: In the resurrection they neither marry nor are given in marriage, but are as angels in heaven. Now we often read of angelic appearances in Holy Scripture, in the Old and New Testament alike. We read too of appearances of Old Testament saints, as of Moses and Elias on the Mount of Transfiguration. And they are all like these of our Lord Jesus Christ after His resurrection. They are sudden, independent of time or space or material barriers, and yet are visible and tangible though glorified. Such in Genesis was Abrahams vision of angels at the tent door, when they did eat and drink with him.
I. Now let us here notice the naturalness of this query concerning the restoration of the kingdom. The apostles evidently shared the national aspirations of the Jews at that time. We can scarcely realise or understand the force and naturalness of this question, Dost Thou at this time restore the kingdom to Israel? as put by these Galilean peasants till one takes up Archbishop Laurences translation of the book of Enoch, and sees how this eager expectation dominated every other feeling in the Jewish mind of that period, and was burned into the very secrets of their existence by the tyranny of Roman rule. They were thinking simply of such a kingdom as the book of Enoch foretold. This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the kingdom of God was one thing their final, their divinely taught and inspired conception of that kingdom is quite another thing. Some persons maintain that Christianity in its doctrines, organisation, and discipline was but the outcome of natural forces working in the world at that epoch. But take this doctrine alone, My kingdom is not of this world, announced by Christ before Pilate, and impressed upon the apostles by revelation after revelation, and experience after experience, which they only very gradually assimilated and understood. Where did it come from? How was it the outcome of natural forces? The whole tendency of Jewish thought was in the opposite direction. Nationalism of the most narrow, particular, and limited kind was the predominant idea, specially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ. How could men like them have developed the idea of the Catholic Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammelled by no circumstances of race, climate, or kindred? The magnificence of the idea, the grandeur of the conception, is the truest and most sufficient evidence of the divinity of its origin. If this higher knowledge, this nobler conception, this spiritualised ideal, came not from God, whence did it come? I do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far. We cannot possibly make too much of it. There were undoubtedly Christian elements, or elements whence Christian ideas were developed, prevalent in the current Judaism of the day. But it was not among these, or such as these, that the catholic ideas of the gospel took their rise.
II. In this passage again there lies hidden the wisest practical teaching for the Church of all ages. We have warnings against the folly which seeks to unravel the future and penetrate the veil of darkness by which our God in mercy shrouds the unknown. We have taught us the benefits which attend the uncertainties of our Lords return and of the end of this present dispensation. It is not for you to know times or seasons.
1. The wisdom of the Divine answer will best be seen if we take the matter thus, and suppose our Lord to have responded to the apostolic appeal fixing some definite date for the winding-up of mans probation state, and for that manifestation of the sons of God which will take place at His appearing and His kingdom. Our Lord, in fixing upon some such definite date, must have chosen one that was either near at hand or else one that was removed far off into the distant future. In either of these cases He must have defeated the great object of the Divine society which He was founding. That object was simply this, to teach men how to lead the life of God amid the children of men. The Christian religion has indeed sometimes been taunted with being an unpractical religion. But is this the case? Has Christianity proved itself unpractical? If so, what has placed Christendom at the head of civilisation? Compare Christendom and India from the simply practical point of view, and which can show the better record?
2. Our Lords answer to His apostles was couched in words suited to develop this practical aspect of His religion. It refused to minister to mere human curiosity, and left men uncertain as to the time of His return, that they might be fruitful workers in the great field of life. And now behold what ill results would have followed had He acted otherwise! The Master in fact says, It is not well for you to know the times or seasons, because such knowledge would strike at the root of practical Christianity. Uncertainty as to the time of the end is the most healthful state for the followers of Christ.
3. There are in the New Testament, taken as a whole, two contrasted lines of prophecy concerning the second coming of Christ. If in one place the Lord Jesus speaks as if the date of His coming were fixed for His own generation and age, Verily, I say unto you, this generation shall not pass away till all these things shall be fulfilled, in the very same context He indicates that it is only after a long time that the Lord of the servants will return, to take account of their dealings with the property entrusted to them. Suppose Christ had responded to the spirit of the apostolic query, Dost Thou at this time restore the kingdom to Israel? and fixed the precise date of His coming? He would in that case have altogether defeated the great end of His own work and labour. Suppose He had fixed it a thousand years from the time of His ascension. Then indeed the doctrine of Christs second coming would have lost all personal and practical power over the lives of the generation of Christians then living, or who should live during the hundreds of years which were to elapse till the date appointed. The day of their death, the uncertainty of life, these would be the inspiring motives to activity and devotion felt by the early Christians; while, as a matter of fact, St. Paul never appeals to either of them, but ever appeals to the coming of Christ and His appearing to judgment as the motives to Christian zeal and diligence. But a more serious danger in any such prediction lurks behind. What would have been the result of any such precise prophecy upon the minds of the Christians who lived close to the time of its fulfilment? It would have at once defeated the great end of the Christian religion, as we have already defined it. The near approach of the great final catastrophe would have completely paralysed all exertion, and turned the members of Christs Church into idle, useless, unpractical religionists. We all know how the near approach of any great event, how the presence of any great excitement, hinders lifes daily work.
4. Again and again has history verified and amp]y justified the wisdom of the Masters reply, It is not for you to know times or seasons. It was justified in apostolic experience. The Second Epistle to the Thessalonians is a commentary on our Lords teaching in this passage. The language of St. Paul completely justifies our line of argument. He tells us that the spirits of the Thessalonians had been upset, the natural result of a great expectation had been experienced as we might humanly have predicted. The beginning of the second chapter of his Second Epistle proves this: Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present. See here how he dwells on mental perturbation as the result of high-strung expectation; and that is bad, for mental peace, not mental disturbance, is the portion of Christs people.
III. Christ, after He had reproved the spirit of vain curiosity which strikes at the root of all practical effort, then indicates the source of their strength and the sphere of its activity. Ye shall receive power after the Holy Ghost is come upon you. (G. T. Stokes, D. D.)
Christs conception of His kingdom
His thought and teaching concerning the kingdom was manifestly different from theirs. Their idea was narrow, small, and limited to Israel after the flesh, while His idea was large, and universally included all peoples, nations, and languages. It is always difficult for us to rise out of our own narrow limitations, and take in Gods great thoughts and purposes. This narrowness of mind on our part is always obtruding itself on Gods great thoughts; indeed, they are higher than ours as the heavens are higher than the earth. Gods thoughts and purposes of mercy have in them a wideness like the wideness of the sea, while ours are bounded by local surroundings. As we come into a closer and more intimate fellowship with Jesus, we shall also come into a larger and more godlike view of things, both in heaven and earth.
Things pertaining to the kingdom of God
Now that Jesus was about to depart, it might reasonably be expected that His parting instructions would be concerning that kingdom which He was to rule as the Invisible Head, and they were to administer as the visible agents.
I. The Church Of Christ is a Kingdom. With Christ and His apostles it was never less. Christ did not come as an ecclesiastic to found a new sect, nor as a philosopher to construct a new school of thought, nor as a democratic leader to form a new social club or to draw up a new social programme. He came as a sovereign to establish a new Kingdom of Truth, of righteousness, peace, and joy in the Holy Ghost. Hence the apostles felt that they had more to do than to secure a place for Christianity side by side with Judaism and Paganism--they claimed universal sovereign supremacy. Hence, again, they had no philosophy to set over against the school of Hillel or the school of Aristotle. True they reasoned, but that was only because the kingdom rested on a rational and not on a military basis, and its subjects were to be won by the force of persuasion and not by the force of arms. And hence lastly the apostles entered into no revolutionary plots, nor asked any man to rise above or turn aside from the secular occupation; but told slave and governor alike to abide in the callings wherein they were called as servants of the Lord Christ. Note
1. The grandeur of this conception. Sects, systems, programmes are all limited, and one after another pass away. Christians are citizens of a commonwealth which transcends space and outlives time. Compared with the dignity of the Christian that of the proudest autocrat is mean. Here all subjects are royal. The divine right of kings, a myth elsewhere, is a reality here. Christ hath made us kings and priests unto God.
2. The responsibility.
Noblesse oblige
Kings by virtue of their office are under an obligation to live royally. Let us then walk worthy of Him who hath called us to His kingdom and glory.
II. The things pertaining to this Kingdom.
1. The King. Christ Jesus. God and man who occupies the throne because He became obedient to the death of the Cross (Php_2:1-30.).
2. The means of entrance into this kingdom--the new birth (Joh_3:1-36.)
3. The conditions of continuance in the kingdom.
(1) Loyalty to the King.
(2) Love to our fellow subjects.
(3) Endeavours to extend the boundaries of the realm.
4. The glorious prospects of the kingdom. The kingdoms of this world shall become the kingdoms of our God, etc. He shall reign from sea to sea, etc. (J. W. Burn.)
The unfolding of the Divine kingdom throughout the ages
The patriarchal, the Jewish, and the Christian dispensations, are evidently but the unfolding of one general plan. In the first we see the folded bud; in the second the expanded leaf; in the third the blossom and the fruit. And now, how sublime the idea of a religion thus commencing in the earliest dawn of time; holding on its way through all the revolutions of kingdoms and the vicissitudes of the race; receiving new forms, but always identical in spirit; and, finally, expanding and embracing in one great brotherhood the whole family of man! Who can doubt that such a religion was from God? (Mark Hopkins.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv6, 9 Chapter 2
Chapter 2
THE CONVERSATIONS OF THE GREAT FORTY DAYS.
Read full note →
{Act_1:6-9}
THE conversations and intercourse between our Lord and His apostles during the forty days which elapsed from the resurrection to the ascension must have been of intensest interest, yet, like so much that we should esteem interesting concerning the heroes of Scripture and their lives, these things are wrapped round with thickest darkness. We get a glimpse of the risen Christ here and there. We are told He was conversing with His disciples touching the things concerning the kingdom of God. And then we are practically referred to the Acts of the Apostles if we wish to know what topics His resurrection discourses dealt with. And when we do, so refer to the Acts we find that His disciples moved along the line of Christian development with steps sure, unfaltering, and decided, because they doubtless felt themselves nerved by the well-remembered directions, the conscious guidance of the Eternal Son of God, vouchsafed in the commandments given by Him in the power of the Holy Ghost.
Let us reflect for a little on the characteristics of Christs risen appearances to His disciples. I note then in the first place that they were intermittent, and not continuous, - here and there, to Mary Magdalene at one time; to the disciples journeying to Emmaus, to the assembled twelve, to five hundred brethren at once, at other times. Such were the manifestations of our Lord; and some may feel inclined to cavil at them, and ask, Why did. He not dwell continuously and perpetually with His disciples as before His resurrection? And yet, reading our narrative in the light of other scriptures, we might expect the resurrection appearances of Christ to have been of this description. In one place in the Gospel narrative we read that our Lord replied thus to a section of His adversaries: "In the resurrection they neither marry nor are given in marriage, but are as angels in heaven." Now we often read of angelic appearances in Holy Scripture, in the Old and New Testament alike. We read too of appearances of Old Testament saints, as of Moses and Elias on the Mount of Transfiguration. And they are all like those of our Lord Jesus Christ after His resurrection. They are sudden, independent of time or space or material barriers, and yet are visible and tangible though glorified. Such in Genesis was Abrahams vision of angels at the tent door, when they did eat and drink with him.
Such was Lots vision of angels who came and lodged with him in wicked Sodom. Such was Peters vision when an angel released him, guided him through the intricate mazes of Jerusalems streets; and such were Christs appearances when, as on this occasion, His disciples, now accustomed to His risen and glorified form, tested Him as of old with the question, "Lord, dost Thou at this time restore the kingdom to Israel?"
I. Now let us here notice the naturalness of this query concerning the restoration of the kingdom. The Apostles evidently shared the national aspirations of the Jews at that time. A large number of books have come to light of late years, which show what a keen expectation of the Messiahs kingdom and His triumph over the Romans existed at the time, and prior to the time, of our Saviour. The book of Enoch, discovered one hundred years ago in Abyssinia, and translated into English in the beginning of the present century, was written a century at least before the Incarnation. The book of Jubilees was written in Palestine about the time of our Lords birth; the Psalter of Solomon dates from the same period. All these works give us clearest glimpses into the inner mind, the religious tone, of the Jewish nation at that time. The pious unsophisticated people of Galilee were daily expecting the establishment of the Messianic kingdom; but the kingdom they expected was no spiritual institution, it was simply an earthly scene of material glory, where the Jews would once again be exalted above all surrounding nations, and the hated invader expelled from the fair plains of Israel. We can scarcely realise or understand the force and naturalness of this question, "Dost Thou at this time restore the kingdom to Israel?" as put by these Galilean peasants till one takes up Archbishop Laurences translation of the book of Enoch, and sees how this eager expectation dominated every other feeling in the Jewish mind of that period, and was burned into the very secrets of their existence by the tyranny of Roman rule. Thus, let us take the forty-seventh chapter of the book of Enoch, which may very possibly have been in the thoughts of the Apostles as they presented this query to their Lord. In that chapter we read the following words, attributed unto Enoch: "There I beheld the Ancient of Days, whose head was like white wool; and with Him another, whose countenance resembled that of man. His countenance was full of grace, like that of one of the holy angels. Then I inquired of one of the angels who went with me, and who showed me every secret thing concerning this Son of Man, who He was, whence He was, and why He accompanied the Ancient of Days. He answered and said to me, This is the Son of Man, to whom righteousness belongs, with whom righteousness has dwelt, and who will reveal all the treasures of that which is concealed. For the Lord of Spirits has chosen Him, and His portion has surpassed all before the Lord of Spirits in everlasting uprightness. This Son of Man whom thou beholdest shall raise up kings and the mighty from their couches, and the powerful from their thrones; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners. He shall hurl kings from their thrones and their dominions, because they will not exalt and praise Him, nor humble themselves before Him, by whom their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed; nor from that their bed shall they hope to be again raised, because they exalted not the Name of the Lord of Spirits." This is one specimen of the Messianic expectations, which were just then worked up to fever pitch among the Galileans especially, and were ever leading them to burst out into bloody rebellion against the power of the Romans. We might multiply, such quotations fourfold did our space permit. This one extract must suffice to show the tone and quality of the religious literature upon which the souls of the Apostles had fed and been sustained, when they proposed this query, "Dost Thou at this time restore the kingdom to Israel?" They were thinking simply of such a kingdom as the book of Enoch foretold.
This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the kingdom of God was one thing; their final, their divinely taught and inspired conception of that kingdom is quite another thing. I cannot see how, upon any ground of mere human experience or human development, the Apostles could have risen from the gross, material conceptions of the book of Enoch, wherein the kingdom of the Messiah would have simply been a purified, reformed, and exalted copy of the Roman Empire of that day, to the spiritual and truly catholic idea of a kingdom not of this world, which ruled over spirits rather than over bodies. Some persons maintain that Christianity in its doctrines, organisation, and discipline was but the outcome of natural forces working in the world at that epoch. But take this doctrine alone, "My kingdom is not of this world," announced by Christ before Pilate, and impressed upon the Apostles by revelation after revelation, and experience after experience, which they only very gradually assimilated and understood. Where did it come from? How was it the outcome of natural forces? The whole tendency of Jewish thought was in the opposite direction. Nationalism of the most narrow, particular, and limited kind was the predominant idea, specially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ. Our minds have been so steeped in the principles of Christian liberalism, we have been so thoroughly taught the rejection of race-prejudice, that we can scarcely realise the narrow and limited ideas which must have ruled the minds of the first Christians, and therefore we miss the full force of this argument for the Divine character of the Christian religion. A Roman Catholic peasant from Connaught, an Ulster Orangeman, a Celtic Presbyterian Highlander, none of these will take a wide, tolerant, generous view of religion. They view the question through their own narrow provincial spectacles. And yet any one of them would have been broad, liberal, and comprehensive when contrasted with the tone and thought of the Galilean provincials of our Lords day. They lived lonely, solitary lives, away from the din, the pressure, and the business of daily life; they knew nothing of what the great outside world was thinking and doing; they fed their spirits on the glories of the past, and had no room in their gloomy fanaticism for aught that was liberal and truly spiritual. How could men like them have developed the idea of the Catholic Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammelled by no circumstances of race, climate, or kindred? The magnificence of the idea, the grandeur of the conception, is the truest and most sufficient evidence of the divinity of its origin. "In Christ Jesus there is neither Jew nor Greek, bond nor free, male nor female," the rapt expression of an inspired and illuminated Apostle, when compared with this query, "Dost Thou at this time restore the kingdom to Israel?" the darkened utterance of carnal and uninspired minds groping after truth, furnishes to the thinking soul the clearest evidence of the presence of a supernatural power, of a Divine enlightenment, vouchsafed to the Apostles upon the Day of Pentecost. If this higher knowledge, this nobler conception, this spiritualised ideal, came not from God, whence did it come?
I do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far. We cannot possibly make too much of it. There were undoubtedly Christian elements, or elements whence Christian ideas were developed, prevalent in the current Judaism of the day. Many a clause of the Lords Prayer and of the Sermon on the Mount can be paralleled almost word for word from the Jewish teachers and writings of the times immediately preceding our Lord. There was nothing in Christ of that petty vanity of little minds which craves after complete originality, and which will be nothing if not completely new. He was indeed the wise and the good householder, who brought forth out of His treasures things old as well as things new: Many a teacher and thinker, like Philo, whose ideas had been broadened by the Divine training of banishment and enforced exile in Alexandria or in Asia Minor, had risen to nobler and wider views than were current in Palestine. But it was not among these, or such as these, that the catholic ideas of the gospel took their rise. Christianity took its rise among men whose ideas, whose national aspirations, whose religious hopes, were of the narrowest and most limited kind; and yet, amid such surroundings and planted in such a soil, Christianity assumed at once a world-wide mission, rejected at once and peremptorily all mere Judaic exclusiveness, and claimed for itself the widest scope and development. The universality of the Gospel message, the comprehensive, all-embracing character of the Gospel teaching, as set forth in our Lords parting words, is, we conclude, an ample evidence of its Divine and superhuman origin.
II. In this passage again there lies hidden the wisest practical teaching for the Church of all ages. We have warnings against the folly which seeks to unravel the future and penetrate that veil of darkness by which our God in mercy shrouds the unknown. We have taught us the benefits which attend the uncertainties of our Lords return and of the end of this present dispensation. "It is not for you to know times or seasons." Let us endeavour to work out this point, together with the manifold illustrations of it which the history of the Church affords.
(a) The wisdom of the Divine answer will best be seen if we take the matter thus, and suppose our Lord to have responded, to the apostolic appeal fixing some definite date for the winding-up of mans probation state, and for that manifestation of the sons of God which will take place at His appearing and His kingdom. Our Lord, in fixing upon some such definite date, must have chosen one that, was either near at hand or else one that was removed far off into the distant future. In either of these cases He must have defeated the great object of the Divine society which He was founding. That object was simply this, to teach men how to lead the life of God amid the children of men. The Christian religion has indeed sometimes been taunted with being an unpractical religion, turning mens eyes and attention from the pressing business and interests of daily life to a far-away spiritual state with which man has nothing to do, at least for the present. But is this the case? Has Christianity proved itself unpractical? If so, what has placed Christendom at the head of civilisation? The tendencies of great principles are best shown in the actions of vast masses. Individuals may be better or worse than their creeds, but if we wish to see the average result of doctrines we must take their adherents in the mass and inquire as to their effect on them. Here, then, is-where we may triumph. The religions of Greece and of Rome are identical in principle, and even in their deities, with the paganism of India, as the investigations of comparative historians have abundantly shown. Compare Christendom and India from the simply practical point of view, and which can show the better record? The paganism of India, Persia, and Western Asia was the parent of the paganism of Greece and Rome. The child has passed away and given place to a noble and spiritual religion, while the parent still remains. And now what is the result? Can the boldest deny that while barbarism, decay, and death reign over the realms of Asiatic paganism, though starting with every advantage upon its side, concerning the religion of the Cross, which is taunted with being an unpractical religion, and concerning that religion alone, can it be said in the language of the rapt Jewish seer, "Wheresoever the waters of that river have come, behold there is life," and that the fair plains, and crowded cities, and the massive material development and civilisation of Europe and of America alike proclaim the truth, that Christianity has the promise of the life which now is as well as of that which is to come?
(b) Our Lords answer to His Apostles was couched in words suited to develop this practical aspect of His religion. It refused to minister to mere human curiosity, and left men uncertain as to the time of His return, that they might be fruitful workers in the great field of life. And now behold what ill results would have followed had He acted otherwise! The Master in fact says, It is not well for you to know the times or seasons, because such knowledge would strike at the root of practical Christianity. Uncertainty as to the time of the end is the most healthful state for the followers of Christ. Christ holds out the prospect of His own return for a twofold purpose: first, to comfort His people under the daily troubles of life -"Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand"; "Whatever our hope or joy or crown of glorying, are not even ye, before our Lord Jesus Christ at His coming"; "If we believe that Jesus Christ died and rose again, even so them also that are fallen asleep in Jesus will God bring with Him" - these and dozens of other passages, which will recur in a moment toevery student of St. Pauls writings, prove the power to comfort and sustain exercised by the doctrine of Christs second coming. But there was another and still more powerful influence exercised by this doctrine. It stirred men up to perpetual watchfulness and untiring care. "Watch, therefore, for ye know neither the day nor the hour"; "Therefore be ye also ready, for in an hour that ye think not the Son of man cometh"; "The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light,"-these and many a similar exhortation of the Master and of his chosen Apostles alike, indicate to us that another great object of this doctrine was to keep Christians perpetually alive with an intense anxiety and a sleepless watchfulness directed towards the person and appearing of Christ. The construction of the gospel narrative shows this.
(c) There are in the New Testament, taken as a whole, two contrasted lines of prophecy concerning the Second Coming of Christ. If in one place the Lord Jesus speaks as if the date of His coming were fixed for His own generation and age, "Verily, I say unto you, this generation shall not pass away till all these things shall be fulfilled," in the very same context He indicates that it is only after a long time that the Lord of the servants will return, to take account of their dealings with the property entrusted to them. If St. Paul in one place seems to indicate to the Thessalonians the speedy appearing of Christ and the end of the dispensation, in another epistle he corrects such a misapprehension of his meaning. If the Revelation of St. John in one place represents the awful Figure who moves amid the Churches, watching their works and spying out their secret sins, as saying, "Behold, I come quickly," the same book pictures a long panorama of events, extending over vast spaces of time, destined yet to elapse before the revelation of the city of God and the final triumph of the saints. The doctrine of Christs second appearing is like many another doctrine in the New Testament. Like the doctrine of Gods election, which is undoubtedly there, and yet side by side with election appears as really and truly the doctrine of mans free will; like the doctrine of Gods eternal and almighty love, side by side with which appears the existence of a personal devil, and of an abounding iniquity and sorrow which seems to contradict this doctrine; like the doctrine of the Godhead itself, where the Unity of the Divine Nature is most clearly taught, yet side by side therewith appears the manifold personality of Father, Son, and Holy Ghost as existing in that Nature; - so too is it in the case of the doctrine of Christs Second Coming. We have a twofold antinomy. In one line of prophecy we have depicted the nearness and suddenness of Christs appearing; in another line we behold that tremendous event thrown into the dim and distant future. And what is the result upon the human mind of such opposite views? It is a healthy, useful, practical result. We are taught the certainty of the event, and the uncertainty of the time of that event; so that hope is stirred, comfort ministered, and watchfulness evoked. We can see this more clearly by imagining the opposite. Suppose Christ had responded to the spirit of the apostolic query, "Dost Thou at this time restore the kingdom to Israel?" and fixed the precise date of His coming? He would in that case have altogether defeated the great end of His own work and labour. Suppose He had fixed it a thousand years from the time of His Ascension. Then indeed the doctrine of Christs Second Coming would have lost all personal and practical power over the lives of the generation of Christians then living, or who should live during the hundreds of years which were to elapse till the date appointed. The day of their death, the uncertainty of life, these would be the inspiring motives to activity and devotion felt by the early Christians; while, as a matter of fact, St. Paul never appeals to either of them, but ever appeals to the coming of Christ and His appearing to judgment as the motives to Christian zeal and diligence. But a more serious danger in any such prediction lurks behind. What would have been the result of any such precise prophecy upon the minds of the Christians who lived close to the time of its fulfilment? It would have at once defeated the great end of the Christian religion, as we have already defined it. The near approach of the great final catastrophe would have completely paralysed all exertion, and turned the members of Christs Church into idle, useless, unpractical religionists. We all know how the near approach of any great event, how the presence of any great excitement, hinders lifes daily work. A great joy or a great sorrow, either of them is utterly inconsistent with tranquil thought, with steady labour, with persistent and profitable exertions. The expectation-of some tremendous change, whether it be for happiness or misery, creates such a flutter in the spirit that steady application is simply out of the question. So would it have been in our supposed case. As the time fixed for the appearance of our Lord drew nigh, all work, business, labour, the manifold engagements of life, the rearing of families, the culture of the ground, the development of trade and commerce, would be considered a grand impertinence, and mans powers and mans life would be prostrated in view of the approaching catastrophe.
(d) Again and again has history verified and amply justified the wisdom of the Masters reply, "It is not for you to know times or seasons." It was justified in apostolic experience. The Second Epistle to the Thessalonians is a commentary on our Lords teaching in this passage. The Christians of Thessalonica imbibed the notion from St. Pauls words that Christs appearance to judgment was at hand. Perhaps St. Pauls words in his first Epistle led them into the mistake. The Apostle was not infallible on all questions..He was richly inspired, but he knew nothing of the future save what was expressly revealed, and beyond such express revelations he could only surmise and guess like other men. The Thessalonians, however, were led by him to expect the immediate appearance of Christ, and the result was just what I have depicted. The transcendent event, which they thought impending, paralysed exertion, destroyed honest and useful labour, scandalised the gospel cause, and compelled St. Paul to use the sternest, sharpest words of censure and rebuke. The language of St. Paul completely justifies our line of argument. He tells us that the spirits of the Thessalonians had been upset, the natural result of a great expectation had been experienced as we might humanly have predicted. The beginning of the second chapter of his Second Epistle proves this: "Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present." See here how he dwells on mental perturbation as the result of high-strung expectation; and that is bad, for mental peace, not mental disturbance, is the portion of Christs people. Then again he indicates another result of which we have spoken as natural under such circumstances. Idleness and its long train of vices had followed hard upon the mental strain which found place for a time at Thessalonica, and so in the third chapter of the Epistle he writes, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly"; and then he defines the disorderliness of which he complains, "For we hear of some that walk among you disorderly, that work not at all, but are busy-bodies." Or, to put the matter in a concise shape, and interpret St. Paul into modern language, the expectation of the near approach of the judgment and the personal appearing of Christ had upset the spirits of the Thessalonians; it had so fluttered them they could not attend to ordinary business. Human nature then asserted itself. Idleness resulted from the mental disturbance. Idleness begot gossip, disorder, and scandals. The idlers indeed professed that they ceased from labour in order to give their whole attention to devotion. But St. Paul knew that there was no incompatibility between work and prayer, while he was convinced there was the closest union between idleness and sin. Idleness put on an appearance of great spirituality, but St. Paul effectually met the difficulty. He knew that an idler, no matter how spiritual he pretended to be, must eat, and so he strikes at the root of such mock religion by laying down, "If any will not work, neither let him eat,"- a good healthy practical rule, which soon restored the moral and spiritual tone of the Macedonian Church to its normal condition.
(e) The experiences of Thessalonica have been often repeated down through the ages till we come to our own day. I remember a curious instance that I once read of exactly the same spirit, and exactly the same method of cure, as St. Paul used, in the case of an Egyptian monastery in the fifth century. The monks were then divided into two classes. There were monks who laboured diligently and usefully in communities, and there were others who lived idle lives as solitaries, pretending to a spirituality too great to permit them to engage in secular pursuits. A solitary one day entered a monastery presided over by a wise abbot. He found the monks all diligently employed, and, addressing them from his superior standpoint, said, "Labour not for the meat that perisheth." "That is very good, brother," said the abbot. "Take our brother away to his cell," he said to one of his attendants, who left him there to meditate. Nature, after a time, began to assert its sway, and the solitary became hungry. He heard the signal for the midday meal, and wondered that no man came to summon him. Time passed, and the evening meal was announced, and yet no invitation came. At last the solitary left his cell and proceeded in search of food, when the wise abbot impressed on him the Pauline rule that it was quite possible to unite work and worship, labouring for the bread that perisheth while feeding on the bread that is eternal.
The tenth century again verified the wisdom of the Divine denial to reveal the future, or fix a date for Christs second coming. The year 1000 was regarded in the century immediately preceding it as the limit of the worlds existence and the date of Christs appearing. The belief in this view spread all over Europe, and the result was just the same as at Thessalonica. Men abandoned all work, they left their families to starve, and thought the one great object worth living for was devotion and preparation for their impending change. And the result was widespread misery, famine, disease, and death, while, instead of working any beneficial change upon society at large, the terror through which men had passed brought about, when the dreaded time had gone by, a reaction towards carelessness and vice, all the greater from the self-denial which they had practised for a time. And as it was in the earlier ages so has it been in later times. The people of London were, in the middle of the last century, deluded into a belief that on a certain day the Lord would appear to judgment, with the result that the business of London was suspended for the time. The lives of John Wesley and his fellow-evangelists tell us how diligently they seized the opportunity of preaching repentance and preparation for the coming of Christ, though they shared not the belief in the prediction which gained them their audience. While again in the present century there was a widespread opinion about the year 1830 that the coming of Christ was at hand. It was the time when the Irvingite and Darbyite bodies sprang into existence, in which systems the near approach of the Second Coming forms an important element. Men then thought that it was a mere matter of day or weeks, and in consequence they acted just like the Thessalonians. In their ardour their minds were upset, their business and families neglected, and, as far as in them lay, the work of life and of civilisation was utterly destroyed. While when again we come to later times experience has taught that no men have been more profitless and unpractical Christians than the numbers, by no means inconsiderable, who have spent their lives in vain attempts to fix new for this year, and again for that day, the exact time when the Son of Man should appear. The wisest Christians have acted otherwise. It is told of a foreign bishop, eminent for his sanctity and for the wise guidance which he could give in the spiritual life, that he was once engaged in playing a game of bowls. One of the bystanders was of a critical disposition, and was scandalised at the frivolity of the bishops occupation, so much beneath the dignity, as it was thought, of his character. "If Christ was to appear the next moment, what would you do?" he asked the bishop. "I would make the next stroke the best possible one," was the wise mans reply. And the reply involved the true principle which the Lord Himself by His refusal to gratify the Apostles curiosity desired to impress on His people. The uncertainty of the time of Christs coming, combined with the certainty of the event itself, should stir us up to intensity of purpose, to earnestness of life, to a hallowed enthusiasm to do thoroughly every lawful deed, to think thoroughly every lawful thought, conscious that in so doing we are fulfilling, the will and work of the great Judge Himself. Blessed indeed shall be those servants whom the Lord when He cometh shall find so doing.
III. Christ, after He had reproved the spirit of vain curiosity which strikes at the root of all practical effort, then indicates the source of their strength and the sphere of its activity. "Ye shall receive power after the Holy Ghost is come upon you." They were wanting then, as yet, in power, and the Holy Ghost was to supply the want. Intellect, talent, eloquence, wit, all these things are Gods gifts, but they are not the source of spiritual power. A man may possess them one and all, and yet be lacking in that spiritual power which came upon the Apostles through the descent of the Spirit. And the sphere of their appointed activity is designated for them. Just as in the earliest days Of Christs public ministry He spake words indicative of the universal spirit of the gospel, and prophesied of a time when men from the east and west should come and sit down in the kingdom of God, while the children of the kingdom should be cast out, so, too, one of His few recorded resurrection sayings now indicates the same: "Ye shall be My witnesses, both in Jerusalem, and in all Judaea, and Samaria, and unto the uttermost part of the earth." Jerusalem, Judaea, - the Apostles were to begin their great practical life of witnessing at home, but they were not to stay there. Samaria was next to have its opportunity, and so we shall find it to have been the case; and then, working from home as centre, the uttermost parts of the earth, a distant Spain from Paul, and a distant India from Thomas, and a barbarous Scythia from Andrew, and a frigid, ocean-girt Britain from a Joseph of Arimathaea, were to learn tidings of the new life in Christ.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv2–9 2. Through the Holy Ghost. Jesus received the Spirit…
2. Through the Holy Ghost. Jesus received the Spirit without measure, and all he did was in the Spirit. He also imparted a measure of the Spirit, before he ascended, to the apostles to help them in their work (John 20:22). Commandments. The Great Commission. (Matt. 28:18–20; Mark 16:15, 16; Luke 24:49).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv2, 6 Act_1:3. Being seen of them, or showing Himself to…
CRITICAL REMARKS
Act_1:3. Being seen of them, or showing Himself to them, not in a subjective vision, but objectively and really, during (διά with gen. as in Act_5:19; Act_16:9) forty days—i.e., not continuously, but at intervals. Compare the forty days of Moses on Mount Sinai (Exo_24:18), of Elias’s journey (1Ki_19:8), and of Christ’s fasting in the wilderness (Mat_4:2; Mar_1:13; Luk_4:2). Holtzmann regards the forty days, for which the Valentinians, according to Irenæus, had eighteen months, as a kind of propylæon or “porch” for the following historical narration; while Weizsäcker consigns them to the domain of legend on the ground that they indicate “a desire” on the part of the narrator “to gain time for a more advanced instruction of the apostles in the life of Jesus, and consequently for their preparation to receive the spirit.”
Read full note →
Act_1:4. Being assembled, or eating together with them (compare Act_10:41; Luk_24:30; Luk_24:41-43), not assembling them, though the verb, which occurs only here in N.T., has this meaning in Josephus (Wars, III. ix. 4).
Act_1:5. With water, ὕδατι, the element by which the outward rite of baptism was performed. With, rather in (ἐν) the Holy Ghost, the element in which the spiritual baptism should take place.
HOMILETICAL ANALYSIS.—Act_1:2-5
The Forty Days; or, Fellowship with the Risen Christ
I. The termini of this interval.—
1. The terminus a quo. The resurrection. Demonstrated to be a reality by many “proofs” or “infallible signs.”
(1) To the eye, manifestations. “Being seen of,” or appearing unto His disciples, forty days—not continuously, but from time to time, and not always in the same place but in different localities. Of these manifestations of the risen Christ Scripture records eleven or twelve, of which at least three are narrated by Luke (see below).
(2) To the ear, words: “Speaking of the things concerning the kingdom of God.” Of this examples are furnished by Luke in the conversations Christ had with the Emmaus travellers, and the eleven in the upper room (Luke 24).
(3) To the touch, an invitation to satisfy themselves, by handling, that He was no bodiless apparition, but a veritable human person, clothed with “flesh and bones.” Though not mentioned in the Acts, this is stated in the Gospel (Luk_24:39). Whether the disciples accepted the invitation is not recorded. Most likely, as Thomas afterwards (Joh_20:28), they felt this to be unnecessary, and prostrated themselves before Him in adoring worship, if they did not audibly exclaim—“My Lord! and my God!” (See “Hints on Act_1:3.”)
2. The terminus ad quem. The ascension. Spoken of in the passive voice, this was none the less a free act of Christ Himself (Joh_6:62; Joh_14:2; Joh_16:5; Joh_20:17; Eph_4:10; Heb_4:14). Though referring principally to a change of condition, an exaltation from the form of terrestrial existence in which Christ had accomplished His redeeming work to that of celestial glory which He had with the Father before the world was (Joh_17:5), there is no room for doubting that it likewise pointed to a visible departure from the earth and passage through the opened heavens (Joh_6:62; Heb_4:14). (See on Act_1:9-11).
II. The transactions of this interval.—
1. The occupation of Christ.
(1) Appearing, manifesting Himself to His disciples. This was needful for the confirmation of their faith in His resurrection, and by consequence in His Messiahship and Divinity. The forty days constituted an important link in the chain of evidence which bound together the superstructure of the Christian religion.
(2) Teaching. Enlightening the minds of His disciples. “Speaking of the things concerning the kingdom of God.” These were chiefly “things concerning Himself” as the Founder and Head of the kingdom. About the significance of His earthly career of humiliation, which culminated in the decease accomplished at Jerusalem (Luk_9:31); about the import of His resurrection, as attesting at once the divinity of His Person, and the atoning work of His sufferings; about the meaning of His exaltation for Himself, for them, and for the world (see next “Homily”); and about the terms of His gospel message of which they were henceforth to be the bearers.
(3) Commanding. Laying injunctions on the hearts of His disciples. In particular, enjoining them “not to depart from Jerusalem, but to wait for the promise of the Father”—a command reasonable on the part of Christ, who was henceforth more than ever to be their Lord and Master, since to Him alone belonged the prerogative of prescribing their duty, while the injunction laid upon them related to the reception of a gift He alone could bestow; suitable to the condition of the disciples, inas much as it was fitted to discipline them in greatly needed virtues, such as patience, caution, expectation, submission, courage; and necessary for the proper execution of their work, which could only be injured by overhasty action and insufficiently qualified zeal.
(4) Promising. Holding out to His disciples a prospect of blessing, “Ye shall be baptised with (or in) the Holy Ghost, not many days hence.” A great promise—the entering into them of the Holy Ghost; practically the implantation in them of the life of the Risen Christ, the exaltation of them to spiritual fellowship with Him, and the endowment of them with a power proceeding from Him. A certain promise—the words first uttered by the Baptist (Luk_3:16; Joh_1:33), and again by Christ before His death (Joh_14:16; Joh_15:26; Joh_16:7), being a third time repeated after His resurrection, when on the eve of departing to secure their fulfilment. A near promise—“not many days hence,” intimating the decisive moment when this baptism should come upon them to be at hand.
2. The business of the disciples. This corresponded to Christ’s occupation, and consisted of four things:
(1) Beholding. Contemplating, not with the spirit’s eye merely, but with the body’s eye also, Christ’s manifestations of Himself. The former a main part of the duty of believers still (Joh_14:21-22). The latter will be possible for believers only in the day of Christ’s glorious appearing (Tit_2:13; 1Pe_1:7; 1Jn_3:2).
(2) Listening. The more attentively because His “comings” were intermittent, and everything connected with them betokened their speedy cessation—last words are always precious—because the theme on which they talked was one in which they were profoundly interested—the restoration of the kingdom to Israel, though as yet their conceptions both of the kingdom and of the manner of its restoration were somewhat carnal. To hear Christ’s words with faith and love, an abiding mark of discipleship (Joh_18:37).
(3) Obeying. Whatever commandments Christ laid upon them, it may be assumed, they promptly honoured. Obedience is always required of Christ’s followers (Joh_15:14).
“Theirs not to reason why;
Theirs but to do or die.”—Tennyson.
(4) Waiting. This also formed part of the business of the apostles during the forty days. The context tells us they waited for the promise as directed. Waiting one of the hardest tasks of the Christian life, demanding strong faith, resolute self-control, and eager hope. Thousands can act who cannot wait. Yet is waiting not less needful than acting for the proper development of the individual life, and the successful conduct of Christian work (1Co_1:7; 2Th_3:5); while it certainly is highly beneficial to all who practise it in patient humility (Isa_40:31).
Learn.—
1. The value of God’s intervals in providence and in grace.
2. The main business of a Christian, which is to study, hear, obey, and wait for his Lord.
3. The mistake of undue haste in working for Christ.
4. The certainty that all God’s promises will be fulfilled.
HINTS AND SUGGESTIONS
Act_1:3. “Alive after His passion”; or, Did Jesus Christ actually rise from the dead?
I. This is undoubtedly the teaching of New Testament Scripture.—
1. Of Paul, not only in his preachings in the Acts (Act_17:31; Act_26:23), but also in his Epistles (Rom_1:4; Rom_4:24; Rom_6:4; Rom_8:11; Rom_10:9; 1Co_6:14; 1Co_15:4; 1Co_15:20; Eph_1:20; Col_1:18; Col_2:12; 2Ti_2:8). It is impossible to doubt that Paul both taught and believed in an actual bodily resurrection of Christ.
2. Of Peter, in his sermons (Act_2:24; Act_3:15; Act_4:10; Act_10:40) and letters (1Pe_1:3; 1Pe_1:21; 1Pe_3:18; 1Pe_3:21). Just as clearly was Christ’s resurrection an article in Peter’s creed and teaching.
3. Of the Gospel writers, who report that not only was Christ’s tomb seen to be empty by those who visited it (Mat_28:6; Mar_16:6; Luk_24:3; Luk_24:6; Joh_20:2; Joh_20:6-7), but that He was subsequently beheld by His disciples (Mat_28:9; Mat_28:17; Mar_16:9; Mar_16:12; Mar_16:14; Luk_24:15; Luk_24:36; Joh_20:14; Joh_20:19; Joh_20:26; Joh_21:1). Unless, therefore, these New Testament writings are all unhistorical—a conclusion which criticism has not only not established, but successfully disproved—a presumption in favour of Christ’s resurrection is created by their conjoint testimony.
II. The hypotheses which have been started to account for this unanimous belief in the resurrestion, without admitting its truth, are all unsatisfactory.—These hypotheses may be reduced to five:
1. The theft theory, propagated originally by the Jews (Mat_28:11-15), and resuscitated by rationalist theologians like Reimarus—a theory “with which,” says Professor Bruce, “men of all schools in modern times would be ashamed to identify themselves” (Apologetics, p. 385).
2. The swoon theory, proposed by Paulus, that Jesus never really died, but simply lost consciousness on the cross, and regained it in the cool cavern in which His seemingly lifeless body was deposited—a theory on which both Strauss and Keim turn their backs as totally inadequate, if not absurd, Strauss (New Life of Jesus, i., 412) saying “it is impossible that a being who had stolen half dead out of the sepulchre, who crept about weak and ill, wanting medical treatment, who required bandaging, strengthening, and indulgence, and who still at last yielded to His sufferings, could have given to the disciples the impression that He was a Conqueror over death and the grave, the Prince of Life, an impression which lay at the bottom of their future ministry,” and Keim, after mentioning other difficulties, echoing his predecessor’s sentiments: “Then there is the most impossible thing of all, the poor, weak, sick Jesus, with difficulty holding Himself erect, in hiding, disguised, and finally dying—this Jesus an object of faith, of exalted emotion, of the triumph of His adherents, a risen conqueror and Son of God! Here, in fact, the theory begins to grow paltry, absurd, worthy only of rejection, since it makes the apostles either miserable victims of deceit, or with Jesus themselves deceivers” (Jesus von Nazara, vol. vi., p. 330, E. T.).
3. The vision theory, espoused by Celsus, Strauss, Renan, and others, that first Mary Magdalene, and after her others of the disciples, had visions, which were the result of nervous excitement, and in which they fancied they beheld Christ alive after His passion, and resuscitated from the tomb, against which also lie a number of insurmountable objections which have been skilfully urged by various critics—as, e.g.,
(1) That the interval between the resurrection and the commencement of these visions—viz., three days—was too short for their origination by the excited feelings of the disciples;
(2) That so far from being in a state of expectancy with regard to Christ’s resurrection during these days the disciples were in an exceedingly depressed state of mind, and had no hope whatever of His resurection (Luk_24:11; Luk_24:21; Luk_24:37; Joh_20:25);
(3) That if widespread excitement was at this time characteristic of the disciples, it is not easy to understand why the visions were so few in number—limited at most to ten instances—and why they ceased altogether after forty days, and why the apostles so soon after returned to a grave and sober condition of mind such as they exhibit in the Acts;
(4) that if all the Christophanies were purely subjective visions it is surprising either that they should have differed from each other, as they did—Mary having first thought that the person on whom she looked was not her Lord, but the gardener (Joh_20:15), and the Emmaus travellers that the companion who joined them was not Christ but a stranger (Luk_24:16)—or, if differences were to be expected, that they (the visions) did not differ from each other more than they did; and
(5) that the facts just adverted to concerning Mary and the Emmaus travellers that they did not at first recognise Jesus but mistook Him for another, afford strong proof that Christ’s appearances were not subjective visions, but objective manifestations (compare Köstlin’s Der Glaube und seine Bedeutung für Erkenntniss, etc., pp. 38, 39).
4. The telegram theory, suggested by Keim, that Jesus signalled to His disciples from heaven that He was still alive, by causing an objective image or likeness of His body as they had known it to appear before their eyes, and that out of this grew their faith in His resurrection. But against this hypothesis it has been forcibly urged that the production of such an image of Christ’s body was no less a miracle than the rising of the actual body would have been, and that on this theory, equally with the proceeding, the faith of the disciples would be made to rest on a halluciation (Bruce, Apologetics, pp. 392, 393).
5. The legendary theory, favoured by Weizsäcker and Martineau, that Christ not only never rose, but that there were no appearances to explain, the doctrine of Christ’s resurrection being only a later legend manufactured for the purpose of expressing the Church’s strong conviction that Jesus still lived—a theory which does not harmonise with the experiences of the first disciples, whose visions of Christ (Paul’s included) were not purely spiritual, as this class of critics so dogmatically assert, and which does not account satisfactorily for the legend of a physical resurrection, saying as it does that “faith in the continued existence of Jesus produced the later tradition of optical visions, not such visions the faith” (Bruce, p. 397).
III. The results that flow from a denial of Christ’s resurrection are absolutely incompatible with an acceptance of the Christian religion.—These results may be thus summarised: If Christ never rose from the dead, then—
1. Christ was a false prophet and a deceiver, since He distinctly claimed that He would rise (Mat_16:21; Mat_20:19; Mat_26:32; Mar_9:9; Joh_2:19), and a false prophet could neither have been sinless nor divine, neither a Messiah for Israel nor a Saviour for the world.
2. Christ’s disciples and first followers were all victims of hallucination, and hence were far from being trustworthy teachers of religion for after ages. If they were wrong in teaching that Christ rose, what guarantee exists that they are right in teaching He will come again?
3. The whole magnificent structure of Christianity rests upon a lie, which is barely conceivable, even though Mohammedanism and Buddhism originated with founders whose claims to divine inspiration cannot be conceded.
4. Christians must be of all men most miserable, since there can be no atonement and no salvation, no resurrection and no eternal life, if so be that Christ never rose (1Co_15:12-19). See “Hints” on Act_25:19.
The Appearances of the Risen Christ.
I. Their time.—
1. After His passion. This clause implies that Christ had really died, and excludes the idea that He had merely swooned.
2. After His resurrection. That His resurrection was not merely spiritual, but physical, is involved in the term “alive,” which points not to a disembodied existence like that of the “spirits of just men made perfect” (Heb_12:23), but to a corporeal form of being like that which Christ possessed before He died.
II. Their continuance.—During forty days. This precludes the notion that they were mere subjective illusions, since it is hardly supposable that illusions would repeat themselves always in the same form to different persons and at different times throughout so lengthened a period.
III. Their number.—Ten. To—
1. Mary Magdalene at the sepulchre (Joh_20:11).
2. The women, returning to Jerusalem (Mat_25:8).
3. Peter, on the resurrection morning, hour and place unknown (Luk_24:34).
4. The Emmaus travellers, the afternoon of the same day (Luk_24:13-31).
5. The ten, the evening of the same day, in the upper room (Luk_24:33; Joh_20:19).
6. The eleven in the upper room, eight days later (Joh_20:26).
7. The seven in Galilee, beside the lake (Joh_21:1). 8 The five hundred brethren at once, time and place unknown (1Co_15:6).
9. James, the Lord’s brother, time and place also unknown (1Co_15:7).
10. The eleven at Bethany (1Co_15:7; Luk_24:50).
IV. Their certainty.—Proved by many infallible signs; such as—
1. Their number and continuance, as above explained.
2. Christ’s eating and drinking in presence of His apostles (Act_1:4; Act_10:41). This is fatal to the hypothesis that Christ’s manifestations were purely spiritual and subjective.
3. His request that the disciples should handle Him and see (Luk_24:39; Joh_20:27). Christ would never have subjected Himself to such a test had He not been corporeally present with His disciples.
V. Their object.—Probably threefold.
1. To attest the reality of His resurrection, which, as the central fact in Christianity, was to form the theme of apostolic preaching.
2. To confirm the faith of His disciples at once in His Messiahship and His divinity.
3. To instruct them concerning the kingdom He was setting up, and whose heralds the apostles were soon to be.
The Words of the Forty Days.
I. Words spoken to the whole body, or to the majority of the apostles.—
1. A benediction. “Peace be unto you” (Luk_24:36; Joh_20:19; Joh_20:21).
2. A commission. “As the Father hath sent Me, even so send I you” (Joh_20:21).
3. An instruction. “Go ye into all the world and preach the gospel to every creature” (Mat_27:19-20; Mar_16:15).
4. A dotation. “Receive ye the Holy Ghost” (Joh_1:33).
5. An exposition. “Thus it is written, and thus it behoved Christ to suffer and rise again from the dead” (Luk_24:46).
6. A prediction. “Ye shall receive power when the Holy Ghost is come upon you” (Act_1:8).
7. A caution. “It is not for you to know the times and seasons” (Act_1:7). N.B.—These seven words express the indispensable conditions of all apostleship or ministerial service in the Christian Church.
II. Words spoken to individual disciples.—
1. To Mary at the sepulchre. “Woman! why weepest thou?” A question for Christian mourners.
2. To the women on the way. “All hail!” (Mat_28:9.) A salutation to anxious seekers.
3. To Thomas in the upper room. “Reach hither thy finger!” (Joh_20:27.) An invitation to doubters. Also “Because thou hast seen Me thou hast believed,” etc. (Joh_20:29.) A commendation of faith without sight.
4. To Peter at the lake side.
(1) “Lovest thou Me?” (Joh_21:16.) A question for self-examination.
(2) “Feed My lambs.” “Tend My sheep” (Joh_21:15; Joh_21:17). A promotion for the penitent.
(3) “Verily, verily, I say unto thee,” etc. (Joh_21:18.) A trial for faith.
(4) “If I will that he tarry till I come,” etc. (Joh_21:23.) An admonition for the forward.
III. Words spoken to apostles and disciples combined.
1. To the seven on the sea. “Children, have ye any meat?” (Joh_21:5.) An inquiry of love and solicitude.
2. “Cast ye on the right side of the ship,” etc. (Joh_21:6.) A direction for desponding workers, always to obey Christ’s orders.
3. “Bring of the fish ye have now taken” (Joh_21:10). An encouragement for all faithful servants.
Things concerning the Kingdom.
I. Concerning the founding of the kingdom, which accomplished itself in His (Christ’s) person after He, through His death and resurrection, had completed His work.
II. Concerning the collection of the kingdom, which was to be effected through the instrumentality of the apostles, and by the ministry of the word.
III. Concerning the perfecting of the kingdom, which should be carried forward by the power of the Holy Ghost whom He was to send from the Father, and who should sanctify all who believed on His (Christ’s) name.
IV. Concerning the revelation of the kingdom which should take place at the end of time when He came again from heaven in the glory of His Father.—Besser.
The Kingdom of God.
I. The underlying conception.—“The kingdom of God is that perfect arrangement of all things, in which God Himself is the Ruler and His will alone is active and decisive. The conception includes three elements or ingredients:
1. A people.
2. A constitution.
3. A land, a sure dwelling-place and possession. Only where these three things are united can we speak of a kingdom” (Bornemann’s Unterricht im Christenthum, p. 30).
II. The threefold realisation.—
1. The Israelitish, or the past.
(1) The people were the children of Abraham after the flesh.
(2) The constitution was the law, moral and ceremonial, promulgated by Motes at Sinai.
(3) The land was Canaan, into which the people were conducted by Joshua 2. The Christian, or the present.
(1) The people are professed believers on the Lord Jesus Christ.
(2) The constitution may be said to consist of repentance toward God and faith in the Lord Jesus Christ.
(3) The land is the earth which has been given over to the Church for subjugation and occupation.
3. The heavenly, or, the future.
(1) The people will be those who are truly born again and united to Christ by the spirit.
(2) The constitution will be the possession of perfect holiness, or absolute submission to Christ.
(3) The land will be the heavenly Canaan, or an eternal life of uninterrupted and intimate fellowship with Christ.
Act_1:4. The Command of the Ascending Lord.
I. Depart not from Jerusalem.—
1. Neither in fear for your safety. It would not have been surprising had the apostles, in alarm for their persons, withdrawn from the holy city when Christ ceased appearing to them. Human nature is not naturally courageous, but essentially weak; and though the apostles were by this time renewed in the spirit of their minds, being Christians, yet were they not entirely delivered from the power of their constitutional infirmities, while the unusual circumstances in which they would be placed by Christ’s ascension would tend to excite these into more than ordinary activity. Still they were not to retire from the metropolis till they got the signal from their Lord. Premature flight would
(1) reveal a lack of fortitude on their part, showing them to be afraid of what man might do unto them, in which case they would not prove efficient preachers of the gospel;
(2) display a feebleness of faith, as if they could not trust an unseen equally with a seen master to protect them, which would likewise prove fatal to their success; and
(3) indicate a dulness of understanding which failed to perceive that in retiring from Jerusalem they would be practically acknowledging defeat, and surrendering the cause of their Master.
2. Nor from exuberance of zeal. The world might appear to them to be perishing for lack of knowledge, and they might be eager to spread abroad the tidings of salvation, they might even be desirous of proving on the instant their devotion to their Master, and their willingness to champion His cause, yea, the time before their Master’s return might seem too short to admit of being wasted in delay. Yet nothing would be gained by precipitate haste. It was not for them to give the signal to advance. Their duty was to follow, not to lead, not to order, but to obey.
II. Wait for the promise of the Father.—
1. Without this only failure would attend their efforts. In spiritual matters nothing can be successfully accomplished without divine help (Zec_4:6; Joh_15:5). In the kingdom of heaven upon earth the prime actor is the Holy Spirit. Apostles, prophets, evangelists, pastors, and teachers are subordinate instruments.
2. With this success would be certain. The Holy Ghost would clothe them with power—power to understand and expound the truth (Joh_16:13), power to convince gainsayers (Luk_11:15; Act_6:10), power to touch the conscience (2Co_4:2)—which nothing and no one would be able to resist,
3. Waiting for this would be an admirable test of their faith.—Only in the strength supplied by a living faith could they hope to successfully discharge their commission.
4. Waiting for this would evoke the best and strongest qualities in their characters. The Lord is always good to them that wait for Him, and only great men can wait. “They that wait upon the Lord shall renew their strength,” and “they also serve that only stand and wait.”
Two Lessons.—
1. “There are seasons in our lives when God appears to call us simply to wait”; and
2. True progress is often better secured by waiting than by working.
Act_1:5. The Two Baptisms.
I. John’s baptism.—
1. Material. A water baptism.
2. External. Affecting the body.
3. Symbolic. Representing moral cleansing.
4. Preparatory.—In anticipation of Christ’s coming.
5. Temporary. Intended only for a season.
II. The baptism of Jesus.—
1. Spiritual. A baptism in the Holy Ghost.
2. Internal. Descending on the heart.
3. Essential. Imparting spiritual renovation.
4. Complementary. Realising what had been symbolised by John’s rite.
5. Permanent. Designed to abide for ever.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv3, 4, 6, 7, 8, 9 3. I am so sorry that nothing has been…
THE KINGDOM OF GOD
3. I am so sorry that nothing has been elaborately revealed appertaining to the precious ministry of our Lord with His apostles during the forty days of His glorified sojourn upon the earth between His resurrection and ascension. It is merely here stated that He spent the time “speaking the things concerning the kingdom of God.” Doubtless this explains the thrilling enthusiasm of apostolic preaching relative to the coming kingdom, and their incessant buoyant expectancy of their Lord’s return on the throne of His Millennial glory during their personal ministry. The kingdom of God is the Divine government. It was predominant in Eden, suffering total eclipse in the Fall. It was partially restored among the antediluvians, received a great impetus in the flood, flashed along the patriarchal ages, thundered out from Sinai, was predicted by the old prophets, preached by John the Baptist, our Savior and His apostles, and, during the Gospel dispensation, is to be heralded to all the nations on the face of the whole earth, calling out the elect and preparing them for the Lord’s glorious coming, when He will be crowned King of all nations and reign from the rising of the sun to the going down of the same, “and of His kingdom there shall be no end.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv3, 4, 7, 8
Acts
THE ASCENSION
Read full note →
THE FORTY DAYS
Act 1:3.
The forty days between the Resurrection and the Ascension have distinctly marked characteristics. They are unlike to the period before them in many respects, but completely similar in others; they have a preparatory character throughout; they all bear on the future work of the disciples, and hearten them for the time when they should be left alone.
The words of the text give us their leading features. They bring out-
I. Their evidential value, as confirming the fact of the Resurrection.
‘He showed Himself alive after His passion by . . . proofs.’
By sight, repeated, to individuals, to companies, to Mary in her solitary sadness, to Peter the penitent, to the two on the road to Emmaus. At all hours: in the evening when the doors were shut; in the morning; in grey twilight; in daytime on the road. At many places-in houses, out of doors.
The signs of true corporeity-the sight, the eating.
The signs of bodily identity,-’Reach hither thy hand.’ ‘He showed them His hands and His side.’
Was this the glorified body?
The affirmative answer is usually rested on the facts that He was not known by Mary or the disciples on the road to Emmaus, and that He came into the upper room when the doors were shut. But the force of these facts is broken by remembering that Mary saw nothing about Him unlike other men, but supposed Him to be the gardener-which puts the idea of a glorified body out of the question, and leaves us to suppose that she was full of weeping indifference to any one.
Then as to the disciples on the road to Emmaus, Luke carefully tells us that the reason why they did not know Him was in them and not in Him-that it was ‘because their eyes were holden,’ not because His body was changed.
And as to His coming when the doors were shut, why should not that be like the other miracles, when ‘He conveyed Himself away, a multitude being in the place,’ and when He walked on the waters?
There cannot then be anything decidedly built on these facts, and the considerations on the other side are very strong. Surely the whole drift of the narrative goes in the direction of representing Christ’s ‘glory’ as beginning with His Ascension, and consequently the ‘body of His glory’ as being then assumed. Further, the argument of 1Co 15:1 - 1Co 15:58 goes on the assumption that ‘flesh and blood cannot inherit the kingdom of God,’ that is, that the material corporeity is incongruous with, and incapable of entrance into, the conditions of that future life, and, by parity of reasoning, that the spiritual body, which is to be conformed to the body of Christ’s glory, is incongruous with, and incapable of entrance into, the conditions of this earthly life. As is the environment, so must be the ‘body’ that is at home in it.
Further, the facts of our Lord’s eating and drinking after His Resurrection are not easily reconcilable with the contention that He was then invested with the glorified body.
We must, then, think of transfiguration, rather than of resurrection only, as the way by which He passed into the heavens. He ‘slept’ but woke, and, as He ascended, was ‘changed.’
II. The renewal of the old bond by the tokens of His unchanged disposition.
Recall the many beautiful links with the past: the message to Peter; that to Mary; ‘Tell My brethren,’ ‘He was known in breaking of bread,’ ‘Peace be with you!’ {repetition from Joh 17:1 - Joh 17:26}, the miraculous draught of fishes, and the meal and conversation afterwards, recalling the miracle at the beginning of the closer association of the four Apostles of the first rank with their Lord. The forty days revealed the old heart, the old tenderness. He remembers all the past. He sends a message to the penitent; He renews to the faithful the former gift of ‘peace.’
How precious all this is as a revelation of the impotence of death in regard to Him and us! It assures us of the perpetuity of His love. He showed Himself after His passion as the same old Self, the same old tender Lover. His appearances then prepare us for the last vision of Him in the Apocalypse, in which we see His perpetual humanity, His perpetual tenderness, and hear Him saying: ‘I am . . . the Living One, and I became dead, and behold, I am alive for evermore.’
These forty days assure us of the narrow limits of the power of death. Love lives through death, memory lives through it. Christ has lived through it and comes up from the grave, serene and tender, with unruffled peace, with all the old tones of tenderness in the voice that said ‘Mary!’ So may we be sure that through death and after it we shall live and be ourselves. We, too, shall show ourselves alive after we have experienced the superficial change of death.
III. The change in Christ’s relations to the disciples and to the world. ‘Appearing unto them by the space of forty days.’
The words mark a contrast to Christ’s former constant intercourse with the disciples. This is occasional; He appears at intervals during the forty days. He comes amongst them and disappears. He is seen again in the morning light by the lake-side and goes away. He tells them to come and meet Him in Galilee. That intermittent presence prepared the disciples for His departure. It was painful and educative. It carried out His own word, ‘And now I am no more in the world.’
We observe in the disciples traces of a deeper awe. They say little. ‘Master!’ ‘My Lord and my God!’ ‘None durst ask Him, Who art Thou?’ Even Peter ventures only on ‘Lord, Thou knowest all things,’ and on one flash of the old familiarity: ‘What shall this man do?’ John, who recalls very touchingly, in that appendix to his Gospel, the blessed time when he leaned on Jesus’ breast at supper, now only humbly follows, while the others sit still and awed, by that strange fire on the banks of the lonely lake.
A clearer vision of the Lord on their parts, a deeper sense of who He is, make them assume more of the attitude of worshippers, though not less that of friends. And He can no more dwell with them, and go in and out among them.
As for the world-’It seeth Me no more, but ye see Me.’ He was ‘seen of them,’ not of others. There is no more appeal to the people, no more teaching, no more standing in the Temple. Why is this? Is it not the commentary on His own word on the Cross, ‘It is finished!’ marking most distinctly that His work on earth was ended when He died, and so confirming that conception of His earthly mission which sees its culmination and centre of power in the Cross?
IV. Instruction and prophecy for the future.
The preparation of the disciples for their future work and condition was a chief purpose of the forty days. Jesus spoke ‘of the things pertaining to the Kingdom of God.’ He also ‘gave commandments to the Apostles.’
Note how much there is, in His conversations with them-
1. Of opening to them the Scriptures. ‘Christ must needs suffer,’ etc.
2. Of lessons for their future, thus fitting them for their task.
3. Mark how this transitional period taught them that His going away was not to be sorrow and loss, but joy and gain, ‘Touch Me not, for I have not yet ascended.’
Our present relation to the ascended Lord is as much an advance on that of the disciples to the risen Lord, as that was on their relation to Him during His earthly life. They had more real communion with Him when, with opened hearts, they heard Him interpret the Scriptures concerning Himself, and fell at His feet crying ‘My Lord and my God!’ though they saw Him but for short seasons and at intervals, than when day by day they were with Him and knew Him not. As they grew in love and ripened in knowledge, they knew Him better and better.
For us, too, these forty days are full of blessed lessons, teaching us that real communion with Jesus is attained by faith in Him, and that He is still working in and for us, and is still present with us. The joy with which the disciples saw Him ascend should live on in us as we think of Him enthroned. The hope that the angels’ message lit up in their hearts should burn in ours. The benediction which the Risen Lord uttered on those who have not seen and yet have believed falls in double measure on those who, though now they see Him not, yet believing rejoice in Jesus with joy unspeakable and full of glory.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv2–9 See notes on verse 1
See notes on verse 1
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv4, 6 being assembled Or, eating with them.
being assembled Or, eating with them.
ye have heard Or, heard from me.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv6, 9 The final promise of the Holy Spirit:
The final promise of the Holy Spirit:
v. 6. When they, therefore, were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?
Read full note →
v. 7. And He said unto them, It is not for you to know the times or the seasons which the Father hath put in His own power.
v. 8. But 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 Judea, and in Samaria, and unto the uttermost part of the earth.
When Jesus referred to the nearness of the great revelation of the Spirit’s gifts, the disciples, whose hopes of some form of temporal kingdom under the leadership of Christ had been revealed since His resurrection, thought that He was referring to this blissful consummation of their hopes. Those that had come together therefore, most likely in Jerusalem, put the question to the Lord: At this time wilt Thou restore the kingdom unto Israel? Their minds had returned entirely to the earthly, carnal understanding. They understood the prophecies of old as well as the promises of the Lord of the restoration of the kingdom to Israel, to be accomplished by the utter annihilation of the enemies of God and the complete victory for the Jews. Their foolish thoughts were not effectually dispelled until the Spirit of Pentecost was shed forth upon them. Although the question of the disciples had been put in all sincerity and sobriety, it argued for a remarkable lack of proper understanding after all the patient teaching of Jesus. His answer, therefore, in a way is a reproof. For He refers them to the real Messianic kingdom, to the future Kingdom of Glory, which will see the full revelation of Christ’s majesty before the eyes of all men, very comforting to those that are to partake of this bliss with their Redeemer. Jesus here guards the royal prerogative, the exclusive rights of the Father. It is not the business of the disciples to know the times and the seasons, critical and otherwise, which are controlled by the exclusive authority and power of the Father. That most critical time and hour above all, which will decide the fate of mankind, is not theirs to inquire for. Note: Whatever pertains to the revelation of God’s majesty should not be a subject of anxious thought for the Christians: both the government of the world and the Church and the revelation of the future glory are in His hands, to be revealed at His time. Jesus rather reminds the apostles that they will receive, will be given power, strength, which they should exert and put forth in the great duties of their calling. This power would be imparted to them when the Holy Ghost would come down upon them. The power to be effective witnesses for Christ is evidently meant. Filled with this strength from above, the disciples should bear witness, should tell what they had seen and heard of Christ, whose message they were to proclaim and who was to be the content of their message. In Jerusalem their work was to begin, but not to be confined to that city. In ever-widening circles their influence should extend, by virtue of the power given them through the Holy Ghost, throughout Judea, Samaria, and to the end of the world. There is neither limit nor boundary to the Gospel of Jesus Christ. Note: The believers to this day have the same call and the same promise, but must observe also the same command, to be witnesses of Christ, of His salvation, to the uttermost parts of the earth.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 9 Connecting Statement:
Connecting Statement:
This event happened during the 40 days that Jesus appeared to his followers after he had risen from the dead.
Read full note →
General Information:
Here the word "he" refers to Jesus. Except where otherwise noted, the word "you" in the book of Acts is plural. (See: Forms of You)
When he was meeting together with them
"When Jesus was meeting together with his apostles"
the promise of the Father
This is a reference to the Holy Spirit. AT: "the Holy Spirit, whom the Father promised to send" (See: Metonymy)
about which, he said
If you translated the previous phrase to include the words "Holy Spirit," you can change the word "which" to "whom." AT: "about whom Jesus said"
John indeed baptized with water ... baptized in the Holy Spirit
Jesus contrasts how John baptized people in water with how God would baptize believers in the Holy Spirit.
John indeed baptized with water
"John indeed baptized people with water"
you shall be baptized
This can be stated in active form. AT: "God will baptize you" (See: Active or Passive)
translationWords
Jerusalem
promise
God the Father
John (the Baptist)
baptize
Holy Spirit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 6, 8 1:3 he proved to them in many ways that…
1:3 he proved to them in many ways that he was actually alive: The Gospels describe the evidence for Christ’s resurrection: Jesus’ tomb was empty (Luke 24:3-4), his grave clothes were undisturbed (John 20:3-9), and many people saw him (see Matt 28; Mark 16:1-8; Luke 24:1-53; John 20:11–21:23; 1 Cor 15:3-8). Jesus appeared to the apostles in part to overcome their doubt (Matt 28:17; Luke 24:17-24, 38, 41; John 20:27; see Mark 16:14) • The Kingdom of God was the central theme of Jesus’ teaching (see Acts 1:6-8; Matt 4:17; Mark 1:14-15; Luke 4:43).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.