Acts 1
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Acts 1
The Promise of the Holy Ghost
1The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
Jamieson-Fausset-Brown
INTRODUCTION
This book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.
The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see Eusebius, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.
In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. De Wette, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with Baur at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of Thiersch, Ebrard, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.
The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as Hug concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by Ebrard (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by Davidson (Introduction to New Testament, Vol. II, pp. 9-21).
The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by Paley in his Horæ Paulinæ, to which Mr. Birks has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by Jowett (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of Paley, taken as a whole, is unassailable.
Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.
CHAPTER 1
Ac 1:1-11. Introduction--Last Days of Our Lord upon Earth--His Ascension.
1-2. former treatise--Luke's Gospel.
Theophilus--(See on Lu 1:3).
began to do and teach--a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [Olshausen].
INTRODUCTION
This book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.
The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see Eusebius, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.
In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. De Wette, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with Baur at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of Thiersch, Ebrard, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.
The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as Hug concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by Ebrard (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by Davidson (Introduction to New Testament, Vol. II, pp. 9-21).
The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by Paley in his Horæ Paulinæ, to which Mr. Birks has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by Jowett (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of Paley, taken as a whole, is unassailable.
Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.
CHAPTER 1
Ac 1:1-11. Introduction--Last Days of Our Lord upon Earth--His Ascension.
1-2. former treatise--Luke's Gospel.
Theophilus--(See on Lu 1:3).
began to do and teach--a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [Olshausen].
The Pulpit Commentary
I made for have I made, A.V.; concerning for of, A.V.; to teach for teach, A.V. The former treatise; literally, the first history, narrative, or discourse. The form of the Greek, τὸν μὲν τρῶτον, shows that the writer had in his mind at the time to contrast the second history, which he was just beginning, and that naturally τὸν δὲ δεύτερον or τοῦτον δὲ τὸν λόγον, ought both grammatically and logically, to have followed. But the mention of "the apostles whom he had chosen" drew him, as it were, into the stem of his history before he was able to describe it. O Theophilus. The omission of the title "most excellent," given to Theophilus in the Gospel (Luk_1:3), is one among other indications that the publication of the Acts followed very closely upon that of the Gospel. Began both to do and to teach. Some take the phrase as equivalent to did and taught; others supply the sense and continued until the day, etc.; or, which is the same thing, supply the terminus a quo, making the whole sense equivalent to "all that Jesus did and taught from the beginning until the day," etc.; others again, as Bishop Wordsworth, gather St. Luke's meaning to be that in the Acts he is about to narrate the continuance by our Lord in heaven of the work which he only began on earth. Meyer thinks that, by the insertion of the word "began," the thing said or done "is in a vivid and graphic manner denoted according to its moment of commencement;" so that our Lord is represented as at one time actively beginning to heal, then to teach, then to walk on the sea, and so on. But the words "began" and "until the day" certainly suggest the beginning and the ending of our Lord's ministry, or rather the whole ministry from its beginning to its end, so that the meaning would be "of all that Jesus did and taught from first to last." To do and to teach. So the disciples on the way to Emmaus speak of Jesus as "a Prophet mighty in deed and word" (Luk_24:19). Compare the stress laid upon the works of Christ in Act_10:38, Act_10:39.
I made for have I made, A.V.; concerning for of, A.V.; to teach for teach, A.V. The former treatise; literally, the first history, narrative, or discourse. The form of the Greek, τὸν μὲν τρῶτον, shows that the writer had in his mind at the time to contrast the second history, which he was just beginning, and that naturally τὸν δὲ δεύτερον or τοῦτον δὲ τὸν λόγον, ought both grammatically and logically, to have followed. But the mention of "the apostles whom he had chosen" drew him, as it were, into the stem of his history before he was able to describe it. O Theophilus. The omission of the title "most excellent," given to Theophilus in the Gospel (Luk_1:3), is one among other indications that the publication of the Acts followed very closely upon that of the Gospel. Began both to do and to teach. Some take the phrase as equivalent to did and taught; others supply the sense and continued until the day, etc.; or, which is the same thing, supply the terminus a quo, making the whole sense equivalent to "all that Jesus did and taught from the beginning until the day," etc.; others again, as Bishop Wordsworth, gather St. Luke's meaning to be that in the Acts he is about to narrate the continuance by our Lord in heaven of the work which he only began on earth. Meyer thinks that, by the insertion of the word "began," the thing said or done "is in a vivid and graphic manner denoted according to its moment of commencement;" so that our Lord is represented as at one time actively beginning to heal, then to teach, then to walk on the sea, and so on. But the words "began" and "until the day" certainly suggest the beginning and the ending of our Lord's ministry, or rather the whole ministry from its beginning to its end, so that the meaning would be "of all that Jesus did and taught from first to last." To do and to teach. So the disciples on the way to Emmaus speak of Jesus as "a Prophet mighty in deed and word" (Luk_24:19). Compare the stress laid upon the works of Christ in Act_10:38, Act_10:39.
2Until 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:
The Pulpit Commentary
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_21:1-25.; and yet more fully in Joh_21:3-8 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 me" (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 (ἀνελήφθη); 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. (ἀνεφέρετο)
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_21:1-25.; and yet more fully in Joh_21:3-8 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 me" (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 (ἀνελήφθη); 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. (ἀνεφέρετο)
3To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
Jamieson-Fausset-Brown
3-5. showed himself alive--As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mr 16:14).
after his passion--or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days--This important specification of time occurs here only.
speaking of--rather "speaking."
the things pertaining to the kingdom of God--till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.
3-5. showed himself alive--As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mr 16:14).
after his passion--or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days--This important specification of time occurs here only.
speaking of--rather "speaking."
the things pertaining to the kingdom of God--till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.
The Pulpit Commentary
Proofs for infallible proofs, A.V.; appearing unto them for seen of, A.V.; concerning for pertaining to, A.V. The addition of the words by many proofs makes it necessary to understand the words showed himself (παρέστησεν ἑαυτόν) in the sense which it bears both in classic and Scriptural Greek, of proved or demon-strafed: "To whom he gave distinct proofs of his being alive after his passion;" the proofs follow—being "seen of them" for forty days at intervals, talking with them, and (Act_1:9) "being taken up while they were looking." Doubtless, too, he had in his mind those other proofs which he records in Act_10:41, and those referred to by St. Paul (1Co_15:5-8). For this sense of παρίστημι, see Act_24:13, "to rove:" and Lysias's 'Oration against Eratosthenes', where the almost identical phrase occurs which we have here, Ἀμφότερα ταῦτα πολλοῖς τεκμηρίοις παραστήσω, "I will prove both these things by many certain proofs." The A.V. rendering, "infallible proofs," was quite justified. Stephanus says, "De certo et indubitato signo dicitur apud Rhetoricos"; and the technical meaning of τεκμήριον in Aristotle is a "demonstrative proof," as opposed to a σημεῖον, which leaves room for doubt; and in medical writers, which is important as regards St. Luke, the τεκμήριον is the "infallible symptom." St. Luke, by the use of the word here, undoubtedly meant to express the certainty of the conclusion based on those proofs. Appearing unto them. The Greek ὀπτανόμενος, corresponding to the φανερωθεὶς of the Epistle of Barnabas, cap. 15., only occurs in the New Testament in this place. In the Septuagint of 1Ki_8:8 it is used of the staves of the ark within the veil, which "were not seen without." The idea intended to be conveyed, both by the use of this verb and by the use of διὰ (by the space of), is that our Lord was not with the apostles always, as he was before the Resurrection, but that he came and again disappeared (St. Chrysostom). They were fleeting appearances spread over forty days. The nearly related substantive, ὀπτασία, means "a vision," and is frequently used by St. Luk_1:22; Luk_24:23; 26:19. It is also found in 2Co_12:1-21 :l. Concerning the kingdom of God; a subject which had deeply engaged their thoughts (Luk_19:11), and on which it was most needful that they should now be fully instructed, that they might teach others (Act_20:25).
Proofs for infallible proofs, A.V.; appearing unto them for seen of, A.V.; concerning for pertaining to, A.V. The addition of the words by many proofs makes it necessary to understand the words showed himself (παρέστησεν ἑαυτόν) in the sense which it bears both in classic and Scriptural Greek, of proved or demon-strafed: "To whom he gave distinct proofs of his being alive after his passion;" the proofs follow—being "seen of them" for forty days at intervals, talking with them, and (Act_1:9) "being taken up while they were looking." Doubtless, too, he had in his mind those other proofs which he records in Act_10:41, and those referred to by St. Paul (1Co_15:5-8). For this sense of παρίστημι, see Act_24:13, "to rove:" and Lysias's 'Oration against Eratosthenes', where the almost identical phrase occurs which we have here, Ἀμφότερα ταῦτα πολλοῖς τεκμηρίοις παραστήσω, "I will prove both these things by many certain proofs." The A.V. rendering, "infallible proofs," was quite justified. Stephanus says, "De certo et indubitato signo dicitur apud Rhetoricos"; and the technical meaning of τεκμήριον in Aristotle is a "demonstrative proof," as opposed to a σημεῖον, which leaves room for doubt; and in medical writers, which is important as regards St. Luke, the τεκμήριον is the "infallible symptom." St. Luke, by the use of the word here, undoubtedly meant to express the certainty of the conclusion based on those proofs. Appearing unto them. The Greek ὀπτανόμενος, corresponding to the φανερωθεὶς of the Epistle of Barnabas, cap. 15., only occurs in the New Testament in this place. In the Septuagint of 1Ki_8:8 it is used of the staves of the ark within the veil, which "were not seen without." The idea intended to be conveyed, both by the use of this verb and by the use of διὰ (by the space of), is that our Lord was not with the apostles always, as he was before the Resurrection, but that he came and again disappeared (St. Chrysostom). They were fleeting appearances spread over forty days. The nearly related substantive, ὀπτασία, means "a vision," and is frequently used by St. Luk_1:22; Luk_24:23; 26:19. It is also found in 2Co_12:1-21 :l. Concerning the kingdom of God; a subject which had deeply engaged their thoughts (Luk_19:11), and on which it was most needful that they should now be fully instructed, that they might teach others (Act_20:25).
4And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
The Pulpit Commentary
He charged them not to deport for commanded them that they should not depart, A.V.; to wait for wait, A.V.; said he for saith he, A.V.; from me for of me, A.V. Being assembled, etc. (R.T. on, its μετ'αὐτῶν); more exactly, as he was assembling with them (Field, in 'Otium Norvicense'). Not to depart from Jerusalem. (See Luk_24:49.) It was necessary, according to the prophecy, Mic_4:2; Isa_2:3, that the gospel should go forth from Jerusalem. Wait for the promise. (See Luk_24:49.) The promise of the Father formed the subject of our Lord's discourse to the apostles on the last night of his earthly life, as recorded in Joh_14:16, Joh_14:17, Joh_14:26; Joh_15:26; Joh_16:7-14. He doubtless here refers to that conversation, though not, of course, to the record of it in the Gospel of St. John.
He charged them not to deport for commanded them that they should not depart, A.V.; to wait for wait, A.V.; said he for saith he, A.V.; from me for of me, A.V. Being assembled, etc. (R.T. on, its μετ'αὐτῶν); more exactly, as he was assembling with them (Field, in 'Otium Norvicense'). Not to depart from Jerusalem. (See Luk_24:49.) It was necessary, according to the prophecy, Mic_4:2; Isa_2:3, that the gospel should go forth from Jerusalem. Wait for the promise. (See Luk_24:49.) The promise of the Father formed the subject of our Lord's discourse to the apostles on the last night of his earthly life, as recorded in Joh_14:16, Joh_14:17, Joh_14:26; Joh_15:26; Joh_16:7-14. He doubtless here refers to that conversation, though not, of course, to the record of it in the Gospel of St. John.
5For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
The Pulpit Commentary
Indeed for truly, A.V. Ye shall be baptized, etc. (Comp. Mat_3:11; Luk_3:16; Joh_1:33.) St. Peter refers to this saying of the Lord's in his address to the Church of Jerusalem (Act_11:16), and the record of it here may be an indication that St. Luke derived his information of these early events from Peter. A curious question arises as to the baptism of the apostles themselves. When were they baptized, and by whom? Chrysostom says, "They were baptized by John." But it is evident, from Joh_3:22; Joh_4:1, Joh_4:2, that converts were baptized with Christian, as distinct from John's, baptism in our Lord's lifetime, and hence it may seem probable, especially considering that St. Paul was baptized, that the apostles may have been baptized by Christ (Bishop Wordsworth On Joh_4:2). If so, the baptism with the Holy Ghost at Pentecost was the complement of that baptism, not the substitute for it. "In our case," says Chrysostom, "both (the baptism of water and of the Spirit) take place under one act, but then they were divided."
Indeed for truly, A.V. Ye shall be baptized, etc. (Comp. Mat_3:11; Luk_3:16; Joh_1:33.) St. Peter refers to this saying of the Lord's in his address to the Church of Jerusalem (Act_11:16), and the record of it here may be an indication that St. Luke derived his information of these early events from Peter. A curious question arises as to the baptism of the apostles themselves. When were they baptized, and by whom? Chrysostom says, "They were baptized by John." But it is evident, from Joh_3:22; Joh_4:1, Joh_4:2, that converts were baptized with Christian, as distinct from John's, baptism in our Lord's lifetime, and hence it may seem probable, especially considering that St. Paul was baptized, that the apostles may have been baptized by Christ (Bishop Wordsworth On Joh_4:2). If so, the baptism with the Holy Ghost at Pentecost was the complement of that baptism, not the substitute for it. "In our case," says Chrysostom, "both (the baptism of water and of the Spirit) take place under one act, but then they were divided."
The Ascension of Jesus
6When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
Jamieson-Fausset-Brown
6-8. wilt thou at this time restore the kingdom to Israel?--Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.
6-8. wilt thou at this time restore the kingdom to Israel?--Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.
The Pulpit Commentary
They therefore, when for when they therefore, A.V.; him for of him, A.V.; dost thou for wilt thou, A.V.; restore for restore again, A.V. Dost thou at this time, etc.? It appears from Luk_19:11 and Luk_24:21, as well as from other passages, that the apostles expected the kingdom of Christ to come immediately. It was most natural, therefore, that, after the temporary extinction of this hope by the Crucifixion, it should revive with new force when they saw the Lord alive after his passion. They had doubtless too been thinking over the promise of the baptism of the Holy Spirit "not many days hence." Restore. (Comp. restitution, Act_3:21; and see Mat_17:11.)
They therefore, when for when they therefore, A.V.; him for of him, A.V.; dost thou for wilt thou, A.V.; restore for restore again, A.V. Dost thou at this time, etc.? It appears from Luk_19:11 and Luk_24:21, as well as from other passages, that the apostles expected the kingdom of Christ to come immediately. It was most natural, therefore, that, after the temporary extinction of this hope by the Crucifixion, it should revive with new force when they saw the Lord alive after his passion. They had doubtless too been thinking over the promise of the baptism of the Holy Spirit "not many days hence." Restore. (Comp. restitution, Act_3:21; and see Mat_17:11.)
7And 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.
The Pulpit Commentary
Times or seasons for the times or the seasons, A.V.; set within his own authority for put in his own power, A.V. It is not for you to know, etc. The time of the end is always spoken of as hidden. Times or season. Times with reference to duration, seasons with reference to fitness or opportunity. Which the Father. The distinctive use of the word "Father" here agrees with our Lord's saying in Mar_13:32, "Neither the Son, but the Father." Hath set within his own authority (ἐξουσίᾳ). Hath reserved under his own authority ('Speaker's Commentary'); "Has established by means of his own plenitude of power" (Meyer); "Hath put or kept in his own power (A.V., and so Afford). This last seems the best.
Times or seasons for the times or the seasons, A.V.; set within his own authority for put in his own power, A.V. It is not for you to know, etc. The time of the end is always spoken of as hidden. Times or season. Times with reference to duration, seasons with reference to fitness or opportunity. Which the Father. The distinctive use of the word "Father" here agrees with our Lord's saying in Mar_13:32, "Neither the Son, but the Father." Hath set within his own authority (ἐξουσίᾳ). Hath reserved under his own authority ('Speaker's Commentary'); "Has established by means of his own plenitude of power" (Meyer); "Hath put or kept in his own power (A.V., and so Afford). This last seems the best.
8But 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 Judaea, and in Samaria, and unto the uttermost part of the earth.
The Pulpit Commentary
When for after that, A.V.; my witnesses for witnesses unto me, A.V. and T.R.; Samaria for in Samaria, A.V. Ye shall receive power (δύναμιν); a word sped-ally used of the power of the Holy Spirit (see Act_6:8). "Jesus returned in the power of the Spirit" (Luk_4:14; see too Luk_24:49); "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Act_10:38); "Through the power of the Holy Ghost" (Rom_15:13); "The demonstration of the Spirit and of power" (1Co_2:4); "Strengthened with might (δυνάμει) by his Spirit" (Eph_3:16); "The powers of the world to come" (Heb_6:6). My witnesses. This function of the apostles, to be witnesses of Christ, is one much insisted upon in Scripture. So we read in Act_1:22, "Of these must one become ['be ordained,' A.V.] a witness with us of his resurrection." So again in Act_10:40-42, "God … showed him openly; not to all the people, but unto witnesses chosen before of God, even to us …. And he commanded us to testify," etc. (see also Act_10:39 and Act_10:42 of the same chapter; Act_13:31; Luk_24:48; Act_4:33; Act_13:31; Act_22:15, Act_22:18,Act_22:20; Act_26:16; 1Pe_5:1; 1Jn 1-3, etc.).
When for after that, A.V.; my witnesses for witnesses unto me, A.V. and T.R.; Samaria for in Samaria, A.V. Ye shall receive power (δύναμιν); a word sped-ally used of the power of the Holy Spirit (see Act_6:8). "Jesus returned in the power of the Spirit" (Luk_4:14; see too Luk_24:49); "God anointed Jesus of Nazareth with the Holy Ghost and with power" (Act_10:38); "Through the power of the Holy Ghost" (Rom_15:13); "The demonstration of the Spirit and of power" (1Co_2:4); "Strengthened with might (δυνάμει) by his Spirit" (Eph_3:16); "The powers of the world to come" (Heb_6:6). My witnesses. This function of the apostles, to be witnesses of Christ, is one much insisted upon in Scripture. So we read in Act_1:22, "Of these must one become ['be ordained,' A.V.] a witness with us of his resurrection." So again in Act_10:40-42, "God … showed him openly; not to all the people, but unto witnesses chosen before of God, even to us …. And he commanded us to testify," etc. (see also Act_10:39 and Act_10:42 of the same chapter; Act_13:31; Luk_24:48; Act_4:33; Act_13:31; Act_22:15, Act_22:18,Act_22:20; Act_26:16; 1Pe_5:1; 1Jn 1-3, etc.).
9And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
Jamieson-Fausset-Brown
9-11. while they beheld, he was taken up--See on Lu 24:50-53. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that "while they were looking He was taken up, and a cloud received Him out of their sight." So Elijah, "If thou see me when I am taken from thee" (2Ki 2:10); "And Elisha saw it" (Ac 1:12). (See on Lu 9:32.)
9-11. while they beheld, he was taken up--See on Lu 24:50-53. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that "while they were looking He was taken up, and a cloud received Him out of their sight." So Elijah, "If thou see me when I am taken from thee" (2Ki 2:10); "And Elisha saw it" (Ac 1:12). (See on Lu 9:32.)
The Pulpit Commentary
Said for spoken, A.V.; as they were looking for while they beheld, A.V. They were to be αὐτόπται, eye-witnesses, of the Lord's ascension, arid so it is particularly noted that he was taken as they were looking. He did not disappear from their sight till he reached the cloud which enveloped him.
Said for spoken, A.V.; as they were looking for while they beheld, A.V. They were to be αὐτόπται, eye-witnesses, of the Lord's ascension, arid so it is particularly noted that he was taken as they were looking. He did not disappear from their sight till he reached the cloud which enveloped him.
10And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
The Pulpit Commentary
Were looking for looked, A.V.; into for toward, A.V.; went for went up, A.V. Two men. St. Luke describes them according to their appearance. They were really angels. In like manner, in Jos_5:13 we read, "There stood a man over against him;" and in Gen_18:2, Gen_18:16; Gen_19:10, Gen_19:12, Gen_19:16, we read of "the men;" and in Jdg_13:6, Jdg_13:8, Jdg_13:10, Jdg_13:11, of "the man of God;" the persons spoken of in all these cases being angels. Gabriel, too, means "man of God." In white apparel, typical of perfect holiness, and of the glory which belongs to the inhabitants of heaven.
Were looking for looked, A.V.; into for toward, A.V.; went for went up, A.V. Two men. St. Luke describes them according to their appearance. They were really angels. In like manner, in Jos_5:13 we read, "There stood a man over against him;" and in Gen_18:2, Gen_18:16; Gen_19:10, Gen_19:12, Gen_19:16, we read of "the men;" and in Jdg_13:6, Jdg_13:8, Jdg_13:10, Jdg_13:11, of "the man of God;" the persons spoken of in all these cases being angels. Gabriel, too, means "man of God." In white apparel, typical of perfect holiness, and of the glory which belongs to the inhabitants of heaven.
11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.
The Pulpit Commentary
Looking for gazing up, A.V.; this for this same, A.V.; was received for is taken, A.V.; beheld him going for have seen him go, A.V. In like manner; i.e. in a cloud. The description of our Lord's second advent constantly makes mention of clouds. "Behold, he cometh with clouds" (Rev_1:7). "One like the Son of man came with the clouds of heaven" (Dan_7:13; and so Mat_26:64; Luk_21:27, etc.). We are reminded of the grand imagery of Psa_104:3, "Who maketh the clouds his chariot, who walketh upon the wings of the wind." It may be remarked that the above is by far the fullest account we have of the ascension of our Lord. St. Luke appears to have learnt some further particulars concerning it in the interval between writing his Gospel (Luk_24:50-52) and writing the Acts. But allusions to the Ascension are frequent (Mar_16:19; Joh_6:62; Joh_20:17; Rom_8:34; Eph_4:8, Eph_4:9; Php_2:9; Col_3:1; 1Ti_3:16; 1Pe_3:22, etc.). With reference to Zeller's assertion, that in St. Luke's Gospel the Ascension is represented as taking place on the day of the Resurrection, it may freely be admitted that the narrative in the Gospel does not mark distinctly the interval of time between the different appearances and discourses of our Lord from the day of the Resurrection to that of the Ascension. It seems to group them according to their logical connection rather than according to their chronological sequence, and to be a general account of what Jesus said between the Resurrection and the Ascension. But there is nothing whatever in the text of St. Luke to indicate that what is related in the section Luk_24:44-49 took place at the same time as the things related in the preceding verses. And when we compare with that section what is contained in Act_1:4, Act_1:5, it becomes clear that it did not. Because the words "assembling together with them," in Act_1:4, clearly indicate a different occasion from the apparitions on the day of the Resurrection; and as the words in Luk_24:44-49 correspond with those in Act_1:4, Act_1:5, it must have been also on a different occasion that they were spoken. Again, the narrative of St. John, both in the twentieth and the twenty-first chapters, as well as that of Mat_28:10, Mat_28:16; Mar_16:7, precludes the possibility of the Ascension having taken place, or having been thought to have taken place, on the day of the Resurrection, or for many days after, so that to force a meaning upon the last chapter of St. Luke's Gospel which it does not necessarily bear, and which places it at variance with St. Luke's own account in the Acts (i. 3; Act_13:31), and with the Church traditions as preserved by St. Matthew, St. Mark and St. John, is a violent and willful transaction.
Looking for gazing up, A.V.; this for this same, A.V.; was received for is taken, A.V.; beheld him going for have seen him go, A.V. In like manner; i.e. in a cloud. The description of our Lord's second advent constantly makes mention of clouds. "Behold, he cometh with clouds" (Rev_1:7). "One like the Son of man came with the clouds of heaven" (Dan_7:13; and so Mat_26:64; Luk_21:27, etc.). We are reminded of the grand imagery of Psa_104:3, "Who maketh the clouds his chariot, who walketh upon the wings of the wind." It may be remarked that the above is by far the fullest account we have of the ascension of our Lord. St. Luke appears to have learnt some further particulars concerning it in the interval between writing his Gospel (Luk_24:50-52) and writing the Acts. But allusions to the Ascension are frequent (Mar_16:19; Joh_6:62; Joh_20:17; Rom_8:34; Eph_4:8, Eph_4:9; Php_2:9; Col_3:1; 1Ti_3:16; 1Pe_3:22, etc.). With reference to Zeller's assertion, that in St. Luke's Gospel the Ascension is represented as taking place on the day of the Resurrection, it may freely be admitted that the narrative in the Gospel does not mark distinctly the interval of time between the different appearances and discourses of our Lord from the day of the Resurrection to that of the Ascension. It seems to group them according to their logical connection rather than according to their chronological sequence, and to be a general account of what Jesus said between the Resurrection and the Ascension. But there is nothing whatever in the text of St. Luke to indicate that what is related in the section Luk_24:44-49 took place at the same time as the things related in the preceding verses. And when we compare with that section what is contained in Act_1:4, Act_1:5, it becomes clear that it did not. Because the words "assembling together with them," in Act_1:4, clearly indicate a different occasion from the apparitions on the day of the Resurrection; and as the words in Luk_24:44-49 correspond with those in Act_1:4, Act_1:5, it must have been also on a different occasion that they were spoken. Again, the narrative of St. John, both in the twentieth and the twenty-first chapters, as well as that of Mat_28:10, Mat_28:16; Mar_16:7, precludes the possibility of the Ascension having taken place, or having been thought to have taken place, on the day of the Resurrection, or for many days after, so that to force a meaning upon the last chapter of St. Luke's Gospel which it does not necessarily bear, and which places it at variance with St. Luke's own account in the Acts (i. 3; Act_13:31), and with the Church traditions as preserved by St. Matthew, St. Mark and St. John, is a violent and willful transaction.
The Disciples Devote Themselves to Prayer
12Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey.
Jamieson-Fausset-Brown
Ac 1:12-26. Return of the Eleven to Jerusalem--Proceedings in the Upper Room till Pentecost.
12-14. a sabbath day's journey--about two thousand cubits.
Ac 1:12-26. Return of the Eleven to Jerusalem--Proceedings in the Upper Room till Pentecost.
12-14. a sabbath day's journey--about two thousand cubits.
The Pulpit Commentary
Nigh unto for from, A.V.; journey off for journey, A.V. Olivet, from the Vulgate Olivetum. The particular Greek form Ἐλαιὼν, Elaeon, occurs in the New Testament only here. In Luk_19:29; Luk_21:37, according to the T.R., and that followed in the R.V., it is Ἐλαιῶν, of Olives. But as St. Luke usually has τὸ ὄρος τῶν Ἐλαιῶν when he speaks of it as "the Mount of Olives" (Luk_19:37; Luk_22:39), and as here he calls it Elaeon, which is its name in Josephus ('Jud. Ant.,' Luk_7:9, Luk_7:2; see too Luk_20:8, Luk_20:6), it seems probable that in Luk_19:29; Luk_21:27, we ought to read, with Lachmann and Tischendorf (see Meyer on Luk_19:29), Ἐλαιὼν, Elaeon, Olivet. In the Old Testament, in 2Sa_15:30, it is "the ascent of the Olives" (A.V., "the ascent of Mount Olivet"); in Zec_14:4, "the Mount of Olives." A sabbath day's journey off; i.e. six, or according to Schleusner, seven and a half, furlongs (or two thousand cubits). Josephus ('Jud. Ant.,' 20:8, 6) calls it "five furlongs," but he only measured to the foot of the hill, whereas St. Luke gives the distance from the spot whence Christ ascended. Bethany itself, according to Joh_11:18, was fifteen furlongs from Jerusalem.
Nigh unto for from, A.V.; journey off for journey, A.V. Olivet, from the Vulgate Olivetum. The particular Greek form Ἐλαιὼν, Elaeon, occurs in the New Testament only here. In Luk_19:29; Luk_21:37, according to the T.R., and that followed in the R.V., it is Ἐλαιῶν, of Olives. But as St. Luke usually has τὸ ὄρος τῶν Ἐλαιῶν when he speaks of it as "the Mount of Olives" (Luk_19:37; Luk_22:39), and as here he calls it Elaeon, which is its name in Josephus ('Jud. Ant.,' Luk_7:9, Luk_7:2; see too Luk_20:8, Luk_20:6), it seems probable that in Luk_19:29; Luk_21:27, we ought to read, with Lachmann and Tischendorf (see Meyer on Luk_19:29), Ἐλαιὼν, Elaeon, Olivet. In the Old Testament, in 2Sa_15:30, it is "the ascent of the Olives" (A.V., "the ascent of Mount Olivet"); in Zec_14:4, "the Mount of Olives." A sabbath day's journey off; i.e. six, or according to Schleusner, seven and a half, furlongs (or two thousand cubits). Josephus ('Jud. Ant.,' 20:8, 6) calls it "five furlongs," but he only measured to the foot of the hill, whereas St. Luke gives the distance from the spot whence Christ ascended. Bethany itself, according to Joh_11:18, was fifteen furlongs from Jerusalem.
13And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.
The Pulpit Commentary
1. Simon Peter
1. Simon Peter
1. Simon Peter
1. Simon Peter
2. Andrew
2. James
2. Andrew
2. John
3. James
3. John
3. James
3. James
4. John
4. Andrew
4. John
4. Andrew
5. Phillip
5. Philip
5. Philip
5. Philip
6. Bartholomew
6. Bartholomew
6. Bartholomew
6. Thomas
7. Thomas
7. Matthew
7. Matthew
7. Bartholomew
8. Matthew
8. Thomas
8. Thomas
8. Matthew
9. James son of Alphaeus
9. James son of Alphaeus
9. James son of Alphaeus
9. James son of Alphaeus
10. Thaddaeus
10. Thaddaeus
10. Simon the Zealot
10. Simon the Zealot
11. Simon the Cananaean
11. Simon the Cananaean
11. Judas, the son, or brother, of James
11. Jude, the son, or brother, of James
12. Judas Iscariot
12. Judas Iscariot
12. Judas Iscariot
1. Simon Peter
1. Simon Peter
1. Simon Peter
1. Simon Peter
2. Andrew
2. James
2. Andrew
2. John
3. James
3. John
3. James
3. James
4. John
4. Andrew
4. John
4. Andrew
5. Phillip
5. Philip
5. Philip
5. Philip
6. Bartholomew
6. Bartholomew
6. Bartholomew
6. Thomas
7. Thomas
7. Matthew
7. Matthew
7. Bartholomew
8. Matthew
8. Thomas
8. Thomas
8. Matthew
9. James son of Alphaeus
9. James son of Alphaeus
9. James son of Alphaeus
9. James son of Alphaeus
10. Thaddaeus
10. Thaddaeus
10. Simon the Zealot
10. Simon the Zealot
11. Simon the Cananaean
11. Simon the Cananaean
11. Judas, the son, or brother, of James
11. Jude, the son, or brother, of James
12. Judas Iscariot
12. Judas Iscariot
12. Judas Iscariot
14These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
The Pulpit Commentary
With one accord continued steadfastly for continued with one accord, A.V.; prayer for prayer and supplication, A.V. and T.R. The women. St. Luke, in his Gospel, makes frequent mention of the women who followed our Lord, and generally of things that happened to women (see Luk_23:1-56. 27, 49, 55; Luk_24:10, Luk_24:22, etc. See also Luk_7:37, etc.; Luk_8:23; Luk_10:38, 45; etc.). We notice the same tendency in the Acts, here, and in Act_2:17, Act_2:18; Act_5:14; Act_9:36; Act_12:13; Act_16:14, Act_16:16; Act_17:4, Act_17:34; Act_18:1-28. 26; Act_21:9; Act_24:24; Act_25:23; etc. Mary the mother of Jesus appears here not as an object of worship, but as humbly joining in the prayers of the Church. And with his brethren. The Lord's brethren are spoken of by name in Mat_13:55 as "James, and Joses ['Joseph,' R.V.], and Simon, and Judas." So also Mar_6:3 (see too Act_4:31-35). "James the Lord's brother" is mentioned by St. Paul (Gal_1:19); "the brethren of the Lord "are mentioned 1Co_9:5; and again in Joh_7:3, Joh_7:5, Joh_7:10, "the brethren of Jesus" are spoken of. This is not the place to enter upon the difficult question of their parentage. But it may suffice to say that if James and Judas are the two apostles of that name (which Alford, however, thinks they certainly were not, referring to Joh_7:5, compared with Joh_6:67), then the brethren here spoken of as distinct from the apostles would be Joses and Simon.
With one accord continued steadfastly for continued with one accord, A.V.; prayer for prayer and supplication, A.V. and T.R. The women. St. Luke, in his Gospel, makes frequent mention of the women who followed our Lord, and generally of things that happened to women (see Luk_23:1-56. 27, 49, 55; Luk_24:10, Luk_24:22, etc. See also Luk_7:37, etc.; Luk_8:23; Luk_10:38, 45; etc.). We notice the same tendency in the Acts, here, and in Act_2:17, Act_2:18; Act_5:14; Act_9:36; Act_12:13; Act_16:14, Act_16:16; Act_17:4, Act_17:34; Act_18:1-28. 26; Act_21:9; Act_24:24; Act_25:23; etc. Mary the mother of Jesus appears here not as an object of worship, but as humbly joining in the prayers of the Church. And with his brethren. The Lord's brethren are spoken of by name in Mat_13:55 as "James, and Joses ['Joseph,' R.V.], and Simon, and Judas." So also Mar_6:3 (see too Act_4:31-35). "James the Lord's brother" is mentioned by St. Paul (Gal_1:19); "the brethren of the Lord "are mentioned 1Co_9:5; and again in Joh_7:3, Joh_7:5, Joh_7:10, "the brethren of Jesus" are spoken of. This is not the place to enter upon the difficult question of their parentage. But it may suffice to say that if James and Judas are the two apostles of that name (which Alford, however, thinks they certainly were not, referring to Joh_7:5, compared with Joh_6:67), then the brethren here spoken of as distinct from the apostles would be Joses and Simon.
Matthias Chosen to Replace Judas
15And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)
Jamieson-Fausset-Brown
15-26. in those days--of expectant prayer, and probably towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already "breathed" on the Eleven (Joh 20:22), was stirring in Peter, who was to be the leading spirit of the infant community (Mt 16:19).
the number ... about an hundred and twenty--Many, therefore, of the "five hundred brethren" who saw their risen Lord "at once" (1Co 15:6), must have remained in Galilee.
15-26. in those days--of expectant prayer, and probably towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already "breathed" on the Eleven (Joh 20:22), was stirring in Peter, who was to be the leading spirit of the infant community (Mt 16:19).
the number ... about an hundred and twenty--Many, therefore, of the "five hundred brethren" who saw their risen Lord "at once" (1Co 15:6), must have remained in Galilee.
The Pulpit Commentary
These for those, A.V.; brethren for disciples, A.V. and T.R.; and there was a multitude of persons gathered together for the number of names together were, A.V.; a for an, A.V. Peter justifies his primacy by taking the lead in the first onward movement of the Church. Names is a common Hebraism for "persons" (see Rev_3:4; Num_1:2). Gathered together; i.e. to one place and at one time (see the same phrase, Act_2:1, Act_2:44). Wordsworth quotes Ignat., 'Ad Magnes' 7., and Clem. Ro 1:4, where the same phrase, ἐπὶ τὸ αὐτὸ, indicative of Church unity occurs.
These for those, A.V.; brethren for disciples, A.V. and T.R.; and there was a multitude of persons gathered together for the number of names together were, A.V.; a for an, A.V. Peter justifies his primacy by taking the lead in the first onward movement of the Church. Names is a common Hebraism for "persons" (see Rev_3:4; Num_1:2). Gathered together; i.e. to one place and at one time (see the same phrase, Act_2:1, Act_2:44). Wordsworth quotes Ignat., 'Ad Magnes' 7., and Clem. Ro 1:4, where the same phrase, ἐπὶ τὸ αὐτὸ, indicative of Church unity occurs.
16Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
The Pulpit Commentary
Brethren, it teas needful that the Scripture should be fulfilled for men and brethren, this Scripture must needs have been fulfilled, A.V.; spake before by the mouth of David for by the mouth of David spake before, A.V. It was needful, etc. So our Lord declared, "The Scriptures cannot be broken" (Joh_10:35); and "All things must be fulfilled which were written" ere. (Luk_24:25-27, Luk_24:44-46). It is most important to our Christian integrity that we should view the Scriptures in the same light as our Lord and his apostles did, as containing real prophecies, spoken by the Holy Ghost. (Compare the manner in which the sixty-ninth psalm is here quoted with that of Heb_3:7.) So the Creed, "I believe in the Holy Ghost …. who spake by the prophets" (comp. Act_4:25; Act_28:25). Who was guide, etc. If St. Peter had only been addressing his brother apostles, who were well acquainted with the treachery of Judas, it would scarcely have been natural to introduce these words; they would have seemed rather to be explanatory words added by the historian. But the circumstances might be very imperfectly known to many of the hundred and twenty brethren assembled on this occasion; and if so, the reference to Judas's treachery would not be out of place in St. Peter's mouth.
Brethren, it teas needful that the Scripture should be fulfilled for men and brethren, this Scripture must needs have been fulfilled, A.V.; spake before by the mouth of David for by the mouth of David spake before, A.V. It was needful, etc. So our Lord declared, "The Scriptures cannot be broken" (Joh_10:35); and "All things must be fulfilled which were written" ere. (Luk_24:25-27, Luk_24:44-46). It is most important to our Christian integrity that we should view the Scriptures in the same light as our Lord and his apostles did, as containing real prophecies, spoken by the Holy Ghost. (Compare the manner in which the sixty-ninth psalm is here quoted with that of Heb_3:7.) So the Creed, "I believe in the Holy Ghost …. who spake by the prophets" (comp. Act_4:25; Act_28:25). Who was guide, etc. If St. Peter had only been addressing his brother apostles, who were well acquainted with the treachery of Judas, it would scarcely have been natural to introduce these words; they would have seemed rather to be explanatory words added by the historian. But the circumstances might be very imperfectly known to many of the hundred and twenty brethren assembled on this occasion; and if so, the reference to Judas's treachery would not be out of place in St. Peter's mouth.
17For he was numbered with us, and had obtained part of this ministry.
The Pulpit Commentary
Among for with, A.V.; received his portion in for had obtained part of, A.V. For he was numbered, etc. This is said in order to show that the passage in the Psalms applied strictly to Judas, seeing he had held his portion in the ministry and office of an apostle (see Joh_6:71). His portion; literally, his lot; i.e. the portion which fell to him by lot. The language is taken from the Old Testament (see e.g. Jos_18:10, Jos_18:11; Jos_19:1, Jos_19:10, etc.). Those who received such a portion (κλῆρον) were clergy.
Among for with, A.V.; received his portion in for had obtained part of, A.V. For he was numbered, etc. This is said in order to show that the passage in the Psalms applied strictly to Judas, seeing he had held his portion in the ministry and office of an apostle (see Joh_6:71). His portion; literally, his lot; i.e. the portion which fell to him by lot. The language is taken from the Old Testament (see e.g. Jos_18:10, Jos_18:11; Jos_19:1, Jos_19:10, etc.). Those who received such a portion (κλῆρον) were clergy.
18Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
The Pulpit Commentary
Obtained for purchased, A.V., an unnecessary change; his iniquity for iniquity, A.V. It is obvious that this verso and Act_1:19, which are placed in a parenthesis in the R.V., are not part of St. Peter's discourse, but are explanatory words inserted by St. Luke for the instruction of Theophilus and his other readers. Falling headlong; i.e. from the tree or gallows on which he hung himself (see Mat_27:3-8). The only apparent discrepancies in the accounts of St. Matthew and St. Luke in regard to the purchase of the field, and the name given to it, are that, according to St. Matthew's more detailed account, it was the chief priests who actually purchased the field with Judas's money, whereas St. Luke says, less accurately, that Judas purchased it. Again, St. Matthew explains the name Akel-dama as being given to the field because it was the price of the "innocent blood" of Jesus betrayed by Judas, whereas St. Luke's account rather suggests that it was Judas's own blood shed in his fall which gave the name. But both accounts of the name might be true, some understanding the name in one sense and some in the other. (Compare the different accounts of the name of Beer-sheba in Gen_21:31 and Gen_26:32, Gen_26:33; of the origin of the proverb, "Is Saul among the prophets?" 1Sa_10:11, 1Sa_10:12 and 1Sa_20:24; and other similar cases.) Though, however, there is no serious discrepancy between St. Luke and St. Matthew, it is probable, from the variations above named, that St. Luke had not seen St. Matthew's account.
Obtained for purchased, A.V., an unnecessary change; his iniquity for iniquity, A.V. It is obvious that this verso and Act_1:19, which are placed in a parenthesis in the R.V., are not part of St. Peter's discourse, but are explanatory words inserted by St. Luke for the instruction of Theophilus and his other readers. Falling headlong; i.e. from the tree or gallows on which he hung himself (see Mat_27:3-8). The only apparent discrepancies in the accounts of St. Matthew and St. Luke in regard to the purchase of the field, and the name given to it, are that, according to St. Matthew's more detailed account, it was the chief priests who actually purchased the field with Judas's money, whereas St. Luke says, less accurately, that Judas purchased it. Again, St. Matthew explains the name Akel-dama as being given to the field because it was the price of the "innocent blood" of Jesus betrayed by Judas, whereas St. Luke's account rather suggests that it was Judas's own blood shed in his fall which gave the name. But both accounts of the name might be true, some understanding the name in one sense and some in the other. (Compare the different accounts of the name of Beer-sheba in Gen_21:31 and Gen_26:32, Gen_26:33; of the origin of the proverb, "Is Saul among the prophets?" 1Sa_10:11, 1Sa_10:12 and 1Sa_20:24; and other similar cases.) Though, however, there is no serious discrepancy between St. Luke and St. Matthew, it is probable, from the variations above named, that St. Luke had not seen St. Matthew's account.
19And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.
The Pulpit Commentary
Became known for was known, A.V.; that in their language that field was called Akeldama for as that field is called in their proper tongue, Aceldama, A.V. and T.R.
Became known for was known, A.V.; that in their language that field was called Akeldama for as that field is called in their proper tongue, Aceldama, A.V. and T.R.
20Prophecy fulfilledPsalms 69:25“Let their habitation be desolate; and let none dwell in their tents.”Psalms 109:8“Let his days be few; and let another take his office.”For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.
The Pulpit Commentary
Made desolate for desolate, A.V.; office for bishopric, A.V. The book of Psalms, one of the recognized divisions of the canonical Scriptures, as we find Luk_24:44, "The law of Moses, and the prophets, and the psalms," the last standing for the Hagiographa, of which it was the first and principal book. Here, however, as in Luk_20:42, it may rather mean the Book of Psalms proper. (For similar quotations from the Psalms, see Act_13:33-35; Heb_1:1-14; Heb_2:1-18; Heb_3:1-19; Heb_4:1-16; Heb_5:1-14; Heb_10:1-39, etc.) His office let another take. Bishop being the English transliteration of ἐπίσκοπος, bishopric is, of course, the literal rendering of ἐπισκοπή; if taken in its wider and more general sense, as in the well-known work of Archdeacon Evans? "the bishopric of souls." This same office is called a διακονία (a deaconship), and ἀποστολὴ (an apostleship) in verses 17 and 25. So St. Paul cells himself διάκονος (a minister) in Eph_3:7; Col_1:23, Col_1:25, etc. So the presbyters of the Church are called bishops (Act_20:17, Act_20:28; 1Ti_1:1, 1Ti_1:2. etc.). The ecclesiastical names for the different offices in the Church only acquired their distinctive use later, and by the gradual growth of custom. In the Septuagint, ἐπισκοπή answers to the Hebrew הדָּקֻףְ, A.V., "oversight" (Numbers, Num_3:32; Num_4:16, etc.).
Made desolate for desolate, A.V.; office for bishopric, A.V. The book of Psalms, one of the recognized divisions of the canonical Scriptures, as we find Luk_24:44, "The law of Moses, and the prophets, and the psalms," the last standing for the Hagiographa, of which it was the first and principal book. Here, however, as in Luk_20:42, it may rather mean the Book of Psalms proper. (For similar quotations from the Psalms, see Act_13:33-35; Heb_1:1-14; Heb_2:1-18; Heb_3:1-19; Heb_4:1-16; Heb_5:1-14; Heb_10:1-39, etc.) His office let another take. Bishop being the English transliteration of ἐπίσκοπος, bishopric is, of course, the literal rendering of ἐπισκοπή; if taken in its wider and more general sense, as in the well-known work of Archdeacon Evans? "the bishopric of souls." This same office is called a διακονία (a deaconship), and ἀποστολὴ (an apostleship) in verses 17 and 25. So St. Paul cells himself διάκονος (a minister) in Eph_3:7; Col_1:23, Col_1:25, etc. So the presbyters of the Church are called bishops (Act_20:17, Act_20:28; 1Ti_1:1, 1Ti_1:2. etc.). The ecclesiastical names for the different offices in the Church only acquired their distinctive use later, and by the gradual growth of custom. In the Septuagint, ἐπισκοπή answers to the Hebrew הדָּקֻףְ, A.V., "oversight" (Numbers, Num_3:32; Num_4:16, etc.).
21Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,
The Pulpit Commentary
Of the men therefore for wherefore of these men, A.V.; event out for out, A.V.
Of the men therefore for wherefore of these men, A.V.; event out for out, A.V.
22Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.
The Pulpit Commentary
The day for that same day, A.V.; received for taken, A.V.; of these must one become for must one be ordained to be, A.V. Beginning belongs to the Lord Jesus. He began to go in and out among his apostles from the time that John baptized, and continued to do so till his ascension, the day that he was received up ("taken up" A.V.), as in verse 11. This definition of the time of our Lord's public ministry exactly agrees with Mat_4:12-25; Mar_1:1-45.; Luk_3:1-38., 4.; Joh_1:29-51. Must one become a witness, etc. The resurrection of Christ from the dead thus appears to be a cardinal doctrine of the gospel. The whole truth of Christ's mission, the acceptance of his sacrifice, the consequent forgiveness of sins, and all man's hopes of eternal life, turn upon it. All the sermons of the apostles recorded in the Acts and the Epistles also agree with this (see Act_2:1-47., 3., 4.; Act_5:31, Act_5:32; Act_6:1-15 :56, 59; Act_10:39-41; Act_13:30, etc.; Rom_1:4; 1Co_15:4; 2Co_1:9, etc.; 1Pe_1:1-25.3; 1Pe_3:21,1Pe_3:22; Rev_1:5,etc.). The great care taken to secure competent witnesses is very remarkable. A disciple who had recently joined the company might be mistaken; one who had been the daily companion of Jesus Christ for three years and a half, and knew every gesture and every feature of the Master with perfect certainty, could not be mistaken.
The day for that same day, A.V.; received for taken, A.V.; of these must one become for must one be ordained to be, A.V. Beginning belongs to the Lord Jesus. He began to go in and out among his apostles from the time that John baptized, and continued to do so till his ascension, the day that he was received up ("taken up" A.V.), as in verse 11. This definition of the time of our Lord's public ministry exactly agrees with Mat_4:12-25; Mar_1:1-45.; Luk_3:1-38., 4.; Joh_1:29-51. Must one become a witness, etc. The resurrection of Christ from the dead thus appears to be a cardinal doctrine of the gospel. The whole truth of Christ's mission, the acceptance of his sacrifice, the consequent forgiveness of sins, and all man's hopes of eternal life, turn upon it. All the sermons of the apostles recorded in the Acts and the Epistles also agree with this (see Act_2:1-47., 3., 4.; Act_5:31, Act_5:32; Act_6:1-15 :56, 59; Act_10:39-41; Act_13:30, etc.; Rom_1:4; 1Co_15:4; 2Co_1:9, etc.; 1Pe_1:1-25.3; 1Pe_3:21,1Pe_3:22; Rev_1:5,etc.). The great care taken to secure competent witnesses is very remarkable. A disciple who had recently joined the company might be mistaken; one who had been the daily companion of Jesus Christ for three years and a half, and knew every gesture and every feature of the Master with perfect certainty, could not be mistaken.
23And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
The Pulpit Commentary
Put forward for appointed, A.V.; Barsabbas for Barsabas, A.V. and T.R. Joseph called Barsabbas (or Barsabas). Nothing more is really known of him. His work for Christ has no earthly record, except that Papias (Euseb., 'H.E.,' 3.39) says that, having drunk some deadly poison, by the grace of God he sustained no harm. Eusebius elsewhere (Act_1:12) says that he and Matthias were reported to be of the seventy, which is not improbable. The derivation of the name Barsabas, or Barsabbas, is unknown; it seems to be a patronymic (son of Sabas, or Sabbas), like Bar-Tholomew, Bar-Jonas, Bar-Jesus, etc. But it might also be descriptive of his qualities, like Barnabas, Son of Consolation (Act_4:36), in which case one would expect it to mean the same as Justus, as in the case of "Thomas called Didymus" (Joh_20:4; where Thomas and Di-dymus both mean "a twin"); but no Aramean word of this signification is forthcoming. The surname Justus, with its derivatives Justinus and Justinianus, was not an uncommon Roman name. It was also borne by a Jewish historian contemporary with Josephus, Justus of Tiberias, the son of Pistus (see 'Life of Josephus,'§§ 35, 65) and was the surname of James the Less. Matthias not otherwise known, but said by Nicephorus to have preached and suffered martyrdom in Ethiopia. Eusebius ('H. E.,'3.24) mentions spurious Gospels "of Peter, Thomas, Matthias, and others," as quoted by heretics. A work called 'The Traditions of Matthias'is referred to by Clemens Alexandrinus ('Strom.,' 2.163).
Put forward for appointed, A.V.; Barsabbas for Barsabas, A.V. and T.R. Joseph called Barsabbas (or Barsabas). Nothing more is really known of him. His work for Christ has no earthly record, except that Papias (Euseb., 'H.E.,' 3.39) says that, having drunk some deadly poison, by the grace of God he sustained no harm. Eusebius elsewhere (Act_1:12) says that he and Matthias were reported to be of the seventy, which is not improbable. The derivation of the name Barsabas, or Barsabbas, is unknown; it seems to be a patronymic (son of Sabas, or Sabbas), like Bar-Tholomew, Bar-Jonas, Bar-Jesus, etc. But it might also be descriptive of his qualities, like Barnabas, Son of Consolation (Act_4:36), in which case one would expect it to mean the same as Justus, as in the case of "Thomas called Didymus" (Joh_20:4; where Thomas and Di-dymus both mean "a twin"); but no Aramean word of this signification is forthcoming. The surname Justus, with its derivatives Justinus and Justinianus, was not an uncommon Roman name. It was also borne by a Jewish historian contemporary with Josephus, Justus of Tiberias, the son of Pistus (see 'Life of Josephus,'§§ 35, 65) and was the surname of James the Less. Matthias not otherwise known, but said by Nicephorus to have preached and suffered martyrdom in Ethiopia. Eusebius ('H. E.,'3.24) mentions spurious Gospels "of Peter, Thomas, Matthias, and others," as quoted by heretics. A work called 'The Traditions of Matthias'is referred to by Clemens Alexandrinus ('Strom.,' 2.163).
24And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,
The Pulpit Commentary
Of these two the one whom for whether of these two, A.V. and T.R.
Of these two the one whom for whether of these two, A.V. and T.R.
25That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
The Pulpit Commentary
To take the place in this for that he matt take part of this, A.V. and T.R.; fell away for by transgression fell, A.V. (παρέβη). The use of παραβαίνω in an intransitive sense for "to transgress, fall away from, turn aside from; and the like, is frequent in the LXX. (Exo_32:8; Deu_17:20, etc.). To his own place. An awful phrase, showing that every man has the place in eternity which he has made for himself in time. If the reading place, in the beginning of the verse, is adopted instead of the part (κλῆρον) of the A.V., then them is a contrast between the blessed place of apostleship, which Judas forfeited, and that of traitorship, which he acquired.
To take the place in this for that he matt take part of this, A.V. and T.R.; fell away for by transgression fell, A.V. (παρέβη). The use of παραβαίνω in an intransitive sense for "to transgress, fall away from, turn aside from; and the like, is frequent in the LXX. (Exo_32:8; Deu_17:20, etc.). To his own place. An awful phrase, showing that every man has the place in eternity which he has made for himself in time. If the reading place, in the beginning of the verse, is adopted instead of the part (κλῆρον) of the A.V., then them is a contrast between the blessed place of apostleship, which Judas forfeited, and that of traitorship, which he acquired.
26And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
The Pulpit Commentary
They gave lots for them for they gave forth their lots, A.V. and T.R. (αὐτοῖς for αὐτῶν); but the T.R. gives the easiest sense. The exact mode of taking the lot does not appear. Some think the name of each candidate was written on a tablet, and that the first name which fell out of the urn after it had been shaken was the one chosen. Some think the lot was taken by dice. But however the taking of the lot was managed, the effect was to leave the choice to God in answer to prayer.
They gave lots for them for they gave forth their lots, A.V. and T.R. (αὐτοῖς for αὐτῶν); but the T.R. gives the easiest sense. The exact mode of taking the lot does not appear. Some think the name of each candidate was written on a tablet, and that the first name which fell out of the urn after it had been shaken was the one chosen. Some think the lot was taken by dice. But however the taking of the lot was managed, the effect was to leave the choice to God in answer to prayer.
THE HOLY BIBLE
Acts
Chapter 1
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