THE narrative of the "Acts of the Apostles" extends from about A.D. 30-64. It cannot be ascertained with accuracy when it was written, but it is likely that the time of its composition was the period intervening between A.D. 70 and 80.
The writer of the "Acts" was Luke, a person belonging to the medical profession, for St. Paul (of whom he was the companion) styles him the "beloved physician." Luke was the writer of the gospel which is called by his name, and which was no doubt written to fit into the world-wide mission to men which this narrative of "the Acts" records.
His work was written in two volumes: vol. 1, THE GOSPEL; vol. 2, THE ACTS. The beginning of Acts refers to his "former treatise," that is, the Gospel by Luke. Former treatise is literally "first word," or discourse, or division. The Acts is his second word, or division, both in the order of its composition and because it springs out of the first; for had there not been the narrative contained in the Gospel, there could not have been the Acts of the Apostles, for the Gospel describes all that Jesus, anointed with the Holy Ghost, began both to do and teach, and the Acts what He did and taught by the Holy Ghost through His apostles. But the Lord says, that had He not gone to heaven and been glorified, the Holy Ghost would not have come. The Gospel by Luke gives the beginning, of which the Acts is a continuation. Jesus did not tease (but continued) to do and teach after His ascension to heaven. He acted in, with, and for the apostles and the Church, after His ascension, and does so still (ch. 1:24; 2:33; 7:55, 59).
1. THE FORTY DAYS.—"All that Jesus began," etc., means that there was a full and complete account given, although not all things absolutely had been recorded. John 21:2525And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. (John 21:25) shows this would not have been possible. It is in the plural "all things." The name "Theophilus" means a friend of God, and as it points to a real man, it is unlikely that it has the force of "Christian reader" (Luke 1:44That thou mightest know the certainty of those things, wherein thou hast been instructed. (Luke 1:4)) Some have thought Theophilus must have been a high official, from the title "Most Excellent" being given by the writer; for the same epithet is applied in this book as usual to the Roman governors (chap. 23:26; 24:3; 26:25).
“He was taken up.” This was the act of God the Father, for “God hath raised up His Son Jesus, and given Him glory” (1 Peter 1.) He was taken up and back to heaven because of God's delight in Him, in that He had laid down His life for His glory and in obedience, as the man who perfectly did His will on earth (John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)). God gave His only begotten Son, and God took Mm up to Himself as the one who died for sin, and He set Elim at His own right hand, In this we see man in an entirely new place, as risen and ascending into heaven. Man was made for earth, and earth for man (Gen. 1.); but now man dies, rises, and ascends to heaven, and this risen and ascended "Man Christ Jesus" becomes there the new starting-point of the dealings of God. He in death made an end of the old creation to the glory of God, and so, the work being finished, He was raised and glorified as the new man and head of the new creation. Instead then of this book being the Acts of the Apostles, it is the record of God's acts for man and in man, the narrative of God displaying fresh glory in men in the power of the Holy Ghost. This is the reason why the resurrection and ascension are brought in by Luke here a second time, because they were necessary as showing the ground-work or starting-point of this unfolding of the grace and ways of God in man.
"Alter that He by the Holy Ghost had given commandments (charged) the apostles whom He had chosen." After that He had given commandments is one word in Greek, the exact meaning of which is having charged or commanded. The word "was taken up" (for it is one in Greek), being at the end of the verse, would lead us to infer that this specifically referred to the charge given on the day of the ascension. The next verse appears to go back to the forty days in which He had appeared to His disciples. It was also by the power of the Holy Ghost that He gave this charge. Jesus, who was "anointed with the Holy Ghost," in virtue of the Holy Ghost who was with Him still in resurrection, gave commandments to His chosen apostles, whether it were during the "forty days" or the very day of the ascension. And this is interesting, that, as Jesus spake and acted by the Holy Ghost as the risen Man, so shall we who believe in Him. The risen Lord here gives the disciples commandments in connection with the new position He assumes. In John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22) Jesus had said, "Receive ye the Holy Ghost," and this associated them with Him risen, and was the capacity and intelligence of the new nature; but now by that same Holy Ghost He gave them commandments to wait for His coming as the clothing of power. "He gave them an earnest of Pentecost.”
“He presented Himself alive" (verse 3), or showed Himself. "To whom also He presented Himself living after He had suffered, with many proofs" (Acts 10:4141Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. (Acts 10:41); Rom. 6:13, 16, 1913Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. (Romans 6:13)
16Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? (Romans 6:16)
19I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. (Romans 6:19); Rom. 12:22And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. (Romans 12:2); 2 Cor. 11:22For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. (2 Corinthians 11:2)). We read of Him thus presenting Himself. So John 20:19, 2619Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. (John 20:19)
26And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. (John 20:26), " Game Jesus and stood in the midst, and said unto them, Peace be unto you." Also 21:1, 14," This now is the third time that Jesus showed Himself to His after that He was risen from the dead." “By many (infallible) proofs." There is no word for "infallible" in the Greek, but it is really included in the meaning of the word, which is used by Plato and Aristotle for the very strongest proof of which a subject is susceptible. The proofs were presented to the eye, the ear, and the touch. He gave them such signs and evidences, that He who had been crucified was with them alive, that they might be perfectly assured of it (see Luke 24:42, 4342And they gave him a piece of a broiled fish, and of an honeycomb. 43And he took it, and did eat before them. (Luke 24:42‑43); Acts 10:40, 4140Him God raised up the third day, and showed him openly; 41Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. (Acts 10:40‑41)).
"Forty days." If we look at the Gospel by Luke, ch. 24., it seems to flow on in one continuous narration, and on this some have asserted that it seems to contradict Acts 1., for in Luke the ascension seems to be on the day of resurrection. But here we have the same writer's pen telling us that the interval was forty days.
The fact that Jesus showed Himself alive to His disciples after His resurrection shows the importance of this for our faith. If they were to be witnesses to Him until the time of His ascension, they must have it proved to them that He rose from the dead and was alive; and the apostle Paul shows the deep importance of establishing the resurrection of Christ, that faith may have a firm basis on which to rest (1 Cor. 15:14, 1714And if Christ be not risen, then is our preaching vain, and your faith is also vain. (1 Corinthians 15:14)
17And if Christ be not raised, your faith is vain; ye are yet in your sins. (1 Corinthians 15:17)). It would seem that the main "proofs" referred to of His resurrection were pointed to in this general statement, that “He was seen of them through a period of forty days, and that He was speaking of the things which concern the kingdom of God." Alford thinks that the participles carry with them a ratiocinative force in dependence on the word translated "proofs." Christ appeared only from time to time, not constantly, for those forty days.
“Being seen of them through forty days," is the force of the Greek. He could say, "Lo, I am with you all the days," but it was only by a preternatural or miraculous manifestation of His presence that He could make Himself be seen by them. Only disciples saw Him; the world did not see Him during those forty days, and never will do so until the day of His appearing, when "every eye shall see Him." Speaking concerning the Kingdom of God"—not of the Church. This was left for the still higher glory of His ascension and session at the right hand of God; and He gave it by the apostle Paul (Eph. 3; Col. 1.) The prediction that God was to have a kingdom that would rule over all kingdoms was largely treated of by the Old Testament prophets (Dan. 2) This was no doubt the Kingdom of God, or the Kingdom of the heavens, which has been going on since Pentecost in a mysterious way, but when Jesus returns will go on in open manifestation. Resurrection having made Him in power the vessel of the sure mercies of David (Acts 13.), He sent His disciples afresh to call Israel to receive Him as Prince and Saviour, whom they had rejected as Messiah living on earth.
2. THE COMMAND TO TARRY AT JERUSALEM.— “Being assembled together." This was the last meeting between Christ and His disciples. The word used indicates that all the disciples were present, and that their assembling was deeply important; and its solemnity and importance arose not merely from its being the final meeting, or that they should then witness the taking up of their risen Lord, but because He gave them His last instructions, and communicated His intentions regarding them. He gave them His command at this meeting to remain in Jerusalem.
"Commanded them that they should not depart from Jerusalem." The word here is different from verse 2. Here it is a peremptory injunction such as a military leader would give. Had they not been so commanded, they would have felt naturally inclined to leave Jerusalem, the place where their Lord had been taken by wicked hands and crucified. His mind regarding them was that they should not be parted or divided by any cause. The word used implies that they were not to allow themselves to be either drawn or driven from Jerusalem, until the promise was realized. "From Jerusalem not to be parted," is the order of the words. Remember every soul the weighty saying, "Go when Jesus calls thee, hasten when He draws thee, pause when He restrains thee." Jerusalem was s the scene of their failure—it was where their Master had been slain—and hence the place of greatest danger for them; but they were enjoined to wait in that very spot, that the Spirit's power in them might convince the world of sin, of righteousness, and of judgment, and show the power of love triumphing over the hatred of their Lord's deadly foes. The place of tragedy must be made the place of triumph.
"But to await the promise of the Rather." The word in the Greek implies that they were to wait for the fulfillment of it. The promise of the Father is the promise given by Him, not merely in the Old Testament predictions but also through Christ Himself, as He immediately states (see Luke 24:4949And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (Luke 24:49); John 14:16, 15: 26, 16:7, 13), "Which, said He, ye have heard of Me"—was this specifically in Luke 24:4949And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (Luke 24:49), "Behold I send the promise of my Father unto you"—unless it were the same as this. It may be safer to refer it to such passages as Luke 12:11, 1211And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12For the Holy Ghost shall teach you in the same hour what ye ought to say. (Luke 12:11‑12), and to His farewell discourse in St. John's Gospel, 14.-16.
"For John truly baptized with water; but ye shall be baptized with, the Holy Ghost not many days hence" (verse 5). In Matthew 3:1111I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: (Matthew 3:11), John the Baptist says, "I indeed baptize you with water unto repentance, but He shall baptize you with the Holy Ghost and with fire." The twofold testimony by John was this, and that He was the Lamb of God. He, having suffered as God's Lamb and risen from the dead, announces the certainty of His fulfillment of John's testimony and the Father's promise: only the "fire," or "the wrath of the Lamb," is still in abeyance. As John's work was to baptize with water, so Christ would fulfill His word in baptizing with the Holy Ghost. This was not the new birth, for the apostles were already born again, and had been associated with Christ risen and on the earth by His breathing on them as the last Adam, and saying, "Receive ye the Holy Ghost." But they were still enjoined to wait for this baptism of the Holy Ghost, which should be the fulfillment of the promise of the Father and of His own promise. In John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22) the receiving of the Holy Ghost was for forming the intelligence of the new man, that in this spiritual intelligence they might wait for the gift of the Holy Ghost Himself sent down from above.
This baptism of the Holy Ghost is the power that goes forth in testimony, and leads to the blessing of others. The order is to be observed (John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22) is first), for we must have the capacity and spiritual intelligence, before we have a basis in ourselves for that power of the Holy Ghost that carries forth the witness of the Lord Jesus for the blessing of others. We read of a cup and a baptism in connection with Christ's suffering—the cup being the symbol of the inward the baptism referring to the outward. So in John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22) we have the inward symbolized in His breathing into them and saying, "Receive ye the Holy Ghost;" and in Acts 1:55For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5), "Ye shall be baptized with the Holy Ghost," we have that which is outward; and the second chapter downwards verifies this by the accompaniments, manifestations, and effects which flowed from this baptism. Besides, as 1 Cor. 12:12, 1312For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:12‑13) shows, it resulted in a new and great unity—the Church of God; for in the power of one Spirit we have all been baptized into one body. It was termed a "baptism," says Alford, "because it was the beginning of a new period of spiritual influence totally unlike any which had preceded." The Lord "Jesus baptized not, but His disciples" before His death; but here He intimates that He was about to do so on His ascension to heaven. "Ye shall be baptized with the Holy Ghost" by Me "not many days hence." The number of the days being left in uncertainty quickened and sustained a daily expectation, and also exercised their faith and drew out their prayers.
When they therefore were come together, they asked Him saying, "Lord, wilt Thou at this time restore again the kingdom to Israel?" The assembled apostles asked Him this question, which in its substance and also its time had been suggested by our Lord's own words, for He had been speaking to them of the things pertaining to the kingdom of God, and He had just said, "Ye shall be baptized with the Holy Ghost not many days hence.”
If we refer to such a scripture as Joel 2., we shall find the restoring of the kingdom to Israel and the outpouring of the Spirit connected. Their expectations of the kingdom being restored to Israel were justified by such prophecies as Isa. 1:26, 9:7; Jet 23:6, 33:15, 17; Dan. 7:13, 1413I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7:13‑14); Hos. 3:4, 54For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: 5Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. (Hosea 3:4‑5); Amos. 9:11; Zech. 9:99Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9).
That the kingdom had departed from Israel they knew; for the Romans were in authority and the Jews were paying tribute, and this in Roman money bearing Caesar's image and superscription (Matt. 17:27, 22:19-21), and their Lord had suffered the death of the cross, a Roman form of public execution, and Roman soldiers had guarded His sepulcher. The glory had departed. Was He now to restore the kingdom to Israel? ("Having come together," or "being come together," does not refer to an assembling, other than that of verse 4, for the context gives the impression of one continued conversation.) The Lord does not say to them that they were wrong in looking for a restoration of the kingdom to Israel. He tacitly admits the propriety of their expectation, but He tells them that the immediate object of the coming of the Holy Ghost and His baptism was to make them His witnesses.
The stress of their question lay in the words, "at this time," which are prefixed for emphasis: "at this time art Thou to restore the kingdom to Israel?" The fact was taken for granted; the time alone was the subject of their inquiry. This question shows that, notwithstanding the blessing given on the resurrection day in the Holy Ghost, they did not have any perception of the ways of God in grace that were to come for them, when baptized with the Holy Ghost, but their question was the occasion of further divine instructions. Imperfect inquiries, if addressed to our Lord, bring out His own divine answers, and instruction and guidance are the result.
"It is not yours to know times and seasons, which the Father has placed in His own authority" (verse 7). "The promise of the Father" had been spoken of by Christ, and now when they connect this with the establishing of "the kingdom of the Father," and ask regarding the time of it, He tells them it is not their province or privilege to know "times and seasons," for the measures and the a moments that had to do with earthly changes were in the sole control of Him to whom all belonged (compare Matt. 24:3636But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. (Matthew 24:36); Mark 13:3232But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. (Mark 13:32)). Times and seasons are not synonyms, but generic and specific terms, the one denoting intervals and periods, the other points and junctures, like era and epoch in modem English. In chapter 7:17, 20, we have both—"As the time of the promise drew nigh;" "In which season Moses was born." The Lord's answer was a kindly repulse, but one which led to this further instruction regarding the divine reserve, that the Father had placed them under His own authority; and consequently there is a definite time known to Him for the introduction of His kingdom, and the thing itself is sure. And, besides, while it would be wrong to pry into things unrevealed, it would be equally wrong not to search into all that is revealed. Whenever it is written by God, we are expected to "search the Scriptures" (Dan. 9:22In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. (Daniel 9:2); 1 Pet. 1:1111Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Peter 1:11)). "Searching what or what manner of time, the Spirit which was in them did signify." Cf. Rev. 13:88And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13:8); Deut. 29:2929The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. (Deuteronomy 29:29).
Bengel thought that, although the apostles did not then know, they would come to know as the successive revelations of God were unfolded, and that we have now in the Book of Revelation both times and seasons so given that it could be told when the kingdom of God would be introduced; but it is a striking proof of the generality of our Lord's answer that this great scholar calculated from the Apocalypse that the millennium would commence in the year 1836.
There is truth in the remark of another German author, that the apostles were to be less prophets of the future than witnesses of the past. It might be better to say witnesses of Christ in the past and the present. We may know that such and such events will take place, for God has revealed them; and we may also be able very accurately to trace the order and consecution of them, but to give dates (as some did, 1866 and other years) is always dangerous when writing on the coming kingdom.
There is a fixed date, known only to the Father, for the taking up of the saints; a fixed date for the commencement of the judgments indicated by the seals, trumpets, and vials of Revelation; a fixed date for the coming of the Son of Man. in His glory; for the judgment of the nations, and the setting up of the kingdom of God in manifested power and glory on the earth; and a fixed date for making Jerusalem the earthly metropolis of that kingdom, and Israel "the head and not the tail," the regal center of the Father's kingdom on the earth (Isa. 2:2-52And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. 4And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. 5O house of Jacob, come ye, and let us walk in the light of the Lord. (Isaiah 2:2‑5)), but no such dates have been revealed to us. The Lord does not find any fault with the apostles' expectation, or that they anticipated for Israel a place of high privilege with regard to the expected kingdom. The fact He allowed, the date had been reserved; but the fact of His having told them that it was dated went to confirm their expectation. It is to mistake the meaning of our Lord's reply to affirm that it implies a condemnation of their expectation of a glorious Messianic kingdom upon the earth, with Israel for a center. Our Lord only repressed their curiosity as to the time when it should be established, and turned their attention to their more immediate privilege and duty.
"But ye will receive power, the Holy Ghost having come upon you" (verse 8). The seventh verse ends with "His own power" in our English version, and this verse begins with "Ye shall receive power." But the words in the Greek are different, and it should have been made to appear. The former is authority, the latter power, in the sense of ability or energy. They occur together in Luke 4:3636And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. (Luke 4:36), "With authority and power he commandeth the unclean spirits, and they obey him;" and 9:1, "He gave them power and authority." It was not yet the time for the kingdom in manifested power, but the time for their witness-bearing to Christ Himself by the power of the Spirit. The kingdom is in a mysterious form in the power of the present Spirit, and in that sense we are translated into it (Col. 1:1313Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: (Colossians 1:13)); but the great work that should occupy His followers until His return in glory was witness-bearing by the Holy Ghost's power. When Revelation (the book that introduces the kingdom of God in manifestation) opens, the saints are seen as kings and priests unto God and His Father; but when Acts, the book of testimony to an absent Christ, opens, the apostles are empowered to be witnesses (and the word thus translated is our word martyrs). They needed power in the Spirit to qualify them for such a witness-bearing as should be a suitable sequel to the life and death of Christ. If His testimony ended in martyrdom, they were to look for a similar end, and as a rule they so terminated their course, and for any witness of a crucified and martyred Christ to die a natural and not a violent death is unnatural.
"But" indicates the contrast between what they might not know and what they might experience. They might not know the times of the future, but they would be fitted by the coming of the Holy Ghost for the work of the present. United by the Holy Ghost to Christ in the heavenly glory, to whom all power in heaven and earth is given, they would be made equal to the great business of the Christian life to be witnesses to Him. The great promise of Christ was spiritual power by the coming of the Holy Ghost upon them; the great work for which it would qualify, and to which it would lead, was to be witnesses to Christ; the places and order indicated are Jerusalem, Judea, Samaria, and to the uttermost parts of the earth, to which the arrangement of the ACTS answers (see as an example of the successive steps, Acts 8:1, 4, 5, 271And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles. (Acts 8:1)
4Therefore they that were scattered abroad went every where preaching the word. 5Then Philip went down to the city of Samaria, and preached Christ unto them. (Acts 8:4‑5)
27And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, (Acts 8:27)). Before Christ's resurrection they had been commanded by Hire not to enter the cities of the Samaritans (Matt. 10:5, 65These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6But go rather to the lost sheep of the house of Israel. (Matthew 10:5‑6)); but on the coming of the Holy Spirit they were commissioned by Him to go not only to the Samaritans but also to the ends of the earth (Acts 13:4747For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. (Acts 13:47)). The Holy Ghost was their power, who also wrought power within them. The new nature is weak, the Holy Ghost is its power. In Luke 24:4949And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (Luke 24:49), "Until ye be endued with power from on high," means spiritual power given in the Holy Ghost. It would include all power which they were enabled to manifest in connection with their important mission as His witnesses.
The promise is power, and that by the gift of the Holy Ghost, He Himself in person coming to them in accordance with the Father's and the Son's promise. "But ye shall receive power, the Holy Ghost coming upon you." This was their power not learning, science, philosophy, and eloquence, but "the Holy Ghost coming upon them." This is the very thing which this book of THE ACTS illustrates, for it records the supernatural energy with which they bore witness to the Lord Jesus, and the results following (see chaps. 2, 3, 4:8-13, 31; 5:29-33).
"In Jerusalem" their witness begins—beginning at Jerusalem (Luke 24:4747And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47); Acts. 2., 3:1, 6:7). Then on the martyrdom of Stephen (6:8, 8:3) the disciples were scattered over Judea, while the apostles abode still at Jerusalem. Then they go to Samaria on hearing of the gospel work, and there they testify (Acts 8:4-404Therefore they that were scattered abroad went every where preaching the word. 5Then Philip went down to the city of Samaria, and preached Christ unto them. 6And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8And there was great joy in that city. 9But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: 10To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. 11And to him they had regard, because that of long time he had bewitched them with sorceries. 12But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. 13Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) 17Then laid they their hands on them, and they received the Holy Ghost. 18And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, 19Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. 20But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. 21Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 22Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. 23For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. 24Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. 25And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. 26And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 27And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 28Was returning, and sitting in his chariot read Esaias the prophet. 29Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 30And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 31And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 32The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 33In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 34And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 35Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 36And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 37And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 38And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 39And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 40But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. (Acts 8:4‑40)); then the apostle of the Gentiles is called (Acts 9.), and Peter preaches in the house of Cornelius (chap. 10.); but the great mission to the uttermost parts of the earth was formally sent forth from Antioch (Acts 13.) The apostles seem to have lingered over Jerusalem as their center for about eight years. What a contrast to the commission given them in Matt. 10:5, 65These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6But go rather to the lost sheep of the house of Israel. (Matthew 10:5‑6), when Christ was presenting Himself as Messiah to Israel! "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go ye rather to the lost sheep of the house of Israel." Now their commission is, "Go ye into all the world and preach the gospel to every creature" (Mark 16:1616He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16)), for now Jehovah's word to His servant is about to be made good "I will also give thee for a light unto the Gentiles, that thou mayest be my salvation to the ends of the earth" (Isa. 49:66And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. (Isaiah 49:6)).
3. THE ASCENSION.— Their mission was founded on their having seen their Lord in life, in death, in resurrection, and as He was taken up into heaven.
“And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight" (verse 9). Having finished all His communications with His apostles, He was taken up while they were looking upon His blessed person, so that they were witnesses of a real rising of their Divine Master before their eyes: and it took place gradually. He did not vanish from their view as on another occasion (Luke 24:3131And their eyes were opened, and they knew him; and he vanished out of their sight. (Luke 24:31)), but was lifted up from the earth; and as they looked, a cloud, whether dark as at Sinai (Ex. 19:1616And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. (Exodus 19:16)), or, which is more likely, bright with celestial glory, as on the night of the transfiguration (Matt. 17:55While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. (Matthew 17:5)), caught Him up and away from their eyes. This was evidently the well-known cloud of glory which had accompanied Israel out of Egypt, and dwelt over the tabernacle and in the temple as the chariot of Jehovah (see Ex. 16:10; 19:16; 24:15, 18; 33:9; 40:34, 3810And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud. (Exodus 16:10)
16And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. (Exodus 19:16)
15And Moses went up into the mount, and a cloud covered the mount. (Exodus 24:15)
18And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. (Exodus 24:18)
9And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. (Exodus 33:9)
34Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. (Exodus 40:34)
38For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys. (Exodus 40:38)). "Was taken up" describes the commencement of the ascension; "and caught him up and away from their eyes" describes its close, so far as they were concerned. The cloud, as the chariot of the glory, caught Him away while they were still gazing upon Him; and if none of them had seen Him rise from the grave, they all saw Him rise from earth to heaven.
Luke in his Gospel gives some things in his account of the ascension not repeated here; but this is the fullest and most distinct account of this important event; and in both places it is described in a single verse. In Luke 24:5050And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. (Luke 24:50), we read, "And He led them out as far as to Bethany, and He lifted up His hands, and blessed them; and it came to pass while He blessed them, He was parted from them, and carried up into heaven." He had been rejected and crucified by the wicked hands of His own people at Jerusalem; and now in resurrection He led them outside the camp, that He might bless them, and He parted from them at Bethany where he had been so deeply loved, to have them remember in the place of love and devotedness that His hands were still lifted up to bless them. This was holy priestly service, and as the Mediator and High Priest in the heavens, He is still carrying on His priesthood in blessing in the Holy Ghost. This was a sample of the work for which He ever lives at the right hand of the throne of the Majesty in the heavens, in the true tabernacle, and as He was blessing He ascended to the temple in the heavens; for as the Gospel by Luke had opened with a priest of the family of Levi in the temple of Jerusalem, it now closes with the risen Lord as the Great High Priest ascending to the temple of the heavens. Christianity supersedes Judaism, the Spirit takes the place of ordinances, and the association of believers is with the Son in the heavens, not with the servant on the earth.
He was "carried up," says Luke in the Gospel. Says a beloved brother, The expression implies that some conveyance waited Him. And indeed He had been thus waited on from very old time. When exhibited and spoken of as "the glory," "the Angel of God," "the Angel of His presence," or "the Lord" (Ex. 14., 23; Isa. 63.), the cloud conveys Him hither and thither. It first took Him at the head of the redeemed people to lead them in the way (Ex. 13.) It then carried Him between the camps of Israel and Egypt, that He might be light to the one and darkness to the other, and out of it so look as to trouble the Egyptians (Ex. 14.) At times it brought Him to take His seat in judgment upon his trespassing and murmuring congregation (Ex. 16.; Num. 14., 16., 20.), and after all this it took Him to fill His place in the temple (2 Chron. 5.), as it had before in like manner borne Ha to fill the same place in the tabernacle (Ex. 40.) Thus did the cloudy chariot wait on Him of old (Ps. 104:3), and when the sin of the people had disturbed His rest in the midst of them, the cherubim bear Him away (Ezek. 1.); and the cherubim was called "the chariot of the cherubims" (1 Chron. 28:1818And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the Lord. (1 Chronicles 28:18)). Thus He was attended on all these occasions by His appointed chariot, and so is He now. He is "carried up.” It is the risen Son of Man who is now carried up to His place on high. It is not merely" the appearance of a man," but one whose manhood has been assured and verified. As such He now ascends. The glory has taken His abiding form, and as the glorified Man it is that we from henceforth in the book of God see Mm. In the vision of the prophet He is after this, as the glorified Man brought with the clouds of heaven to the Ancient of days to receive His kingdom (Dan. 7.) As such he stands in the eye of another prophet in the midst of the golden candlesticks (Rev. 1) As such He tells us Himself that He will hereafter be seen sitting on the right hand of power, and coming in the clouds of heaven (Matt. 26.); and as such, when all the judgment is past, His name will be made excellent in all the earth (Ps. 8.; Heb. 2.)
"And as they were gazing into heaven as he was going, lo, also two men stood by them in, white clothing, who also said, Men of Galilee, why do ye stand looking into heaven? This Jesus who has been taken from you into heaven shall thus come in the manner in which, ye have beheld Him going into heaven" (verse 10). In these verses we have the going and the coming of the Lord Jesus. They were gazing up into heaven after the Lord with a lingering look, and no doubt feeling for the moment His absence, and longing for Him to descend, when they found that two heavenly messengers in lustrous raiment, white with preternatural effulgence, had taken their stand beside them, who assured them He would return. Why stand ye looking into heaven? Is it that you expect your Lord to come back? We are here to assure you of that glorious event, and it will happen in the manner in which ye have seen Him going into heaven. They were not rebuked for gazing into heaven, but rather encouraged to do that very thing in their spirits; and when they go forth to preach they tell of His coming in glory, and that the right Christian attitude is "to wait for His Son from heaven, even Jesus." The sudden visitants were in the form of men, but undoubtedly they were angels and not men—not even Moses and Elias who spake of the Exodus about to be accomplished by Him at Jerusalem, when with Him on the Mount of Transfiguration— but not unlikely the two angels who were in the grave of Jesus (Matt. 28:22And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. (Matthew 28:2); John 20:1212And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. (John 20:12); Mark 16:55And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. (Mark 16:5); Luke 24:44And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: (Luke 24:4)), who were then competent witnesses that He was withdrawn from the grave and alive, and who would now form competent witnesses of His return when withdrawn from earth to heaven. The Lord had just told His disciples that they were to receive the gift of the Holy Ghost and be His witnesses, and until that was done they could not anticipate His return; but they were assured by the angels, as they had been by the Lord Himself, during His public ministry, that He would return, and as the testimony here given on the moment of His ascension, let us look at it for a little:—
1. The same Jesus who was crucified and raised from the dead will return.
2. He will come again in like manner, with power and great glory—with clouds. "Behold! He cometh with, clouds" (Rey. 1:7; Dan. 7; Luke 21:2727And then shall they see the Son of man coming in a cloud with power and great glory. (Luke 21:27); Mark 13:26, 24:62; Matt. 24:30, 26:64).
3. It will be a visible as well as a personal coming. "As ye have seen Him, going into heaven." Personally, gloriously, visibly, we are told by the angels our Lord shall come again; and we are given to believe it will be to the same spot, "the mount called Olivet" (v. 12), for the Holy Ghost speaking in Zechariah, says, "His feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east" (Zech. 14:44And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. (Zechariah 14:4)). "This makes for the personal coming in glory," wrote the late Dr. Chalmers. The heavens here were opened, and the risen Jesus entered through them to His glorious seat at the right hand of God, and immediately angels began to descend upon the Son of man (John 1:5151And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. (John 1:51)), to minister to them who shall be heirs of salvation (Heb. 1:1414Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Hebrews 1:14)); and the angels evidently looked themselves for the return of Christ, for the precision of their language indicates it. We hear nothing more of the two men; they may have entered the cloud and disappeared as suddenly as did Moses and Elias on the transfiguration mount (Mark 9:88And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. (Mark 9:8)).
Says Bengel, "Between His ascension and His coming in glory, no event intervenes equal in importance to each of these two events. Therefore these two are joined together, and it accords with the majesty of Christ, that during the whole period between His ascension and His advent He should without intermission be expected.”
The Lord's coming again is looked at here in its broad general aspect, as known in the prophets; not in the specific and particularized way revealed by Paul. It is the coming of the Son of man in glory to judge the world in righteousness that is spoken of by the angels, His manifestation beneath the heavens and seen by the world. The knowledge of an ascended and coming Christ formed ever the termini and elements of their teaching. This is the true foundation of Christianity, that the Christ who accomplished the work of redemption has risen and ascended to heaven after the work of expiation for sin had been finished: and His place in heavenly glory is now ours as believers, being united by the Holy Ghost to the Second Man, the last Adam. We are not of earth but of heaven, are seated in Him in heavenly places, and waiting to be seated with Him in the glory of heaven. John 20. gives us (1) a place with Christ as Son; (2) peace announced; (3) the Holy Ghost associating with Him as risen; but in Acts i. there is the promise of the Spirit, who baptizes us into union with Him ascended to heaven.