Acts · Chapter 1
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
John Wesley
V. 2. After having given commandment-In the 3d verse Acts 1:3 St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th Acts 1:4 and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day; and from that day begins the Acts of the Apostles.
Adam Clarke
Verse 2. After that he, through the Holy Ghost, &c.] This clause has been variously translated: the simple meaning seems to be this-that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Luke 24:45, it is said that he opened their understanding, that they might understand the Scriptures; and in John 20:22, that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles.
Joseph Benson
Verses 1-3. The former treatise have I made, &c. — The treatise here referred to is undoubtedly the gospel, which was written by Luke, and dedicated by him to Theophilus. See note on Luke 1:1, 2. That treatise ends, and this begins, in that important season, which reached from the resurrection of Christ to his ascension; this describing the acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ; of all that Jesus began both to do and to teach — That is, of all things, in a summary manner, or of the most considerable things which Jesus did and taught from the beginning of his ministry. The reader will readily allow, that all, in this verse, cannot mean every single one of the miracles and sermons which Jesus wrought and preached. For to suppose Luke asserted that, would be to make him contradict the testimony of John. See his gospel, John 20:30, 31; 21:25. By all, here, we must understand, only all that was necessary or expedient to be related, in order to establish the divine mission of Christ, to convince mankind thereof, and to awaken their minds to a deep sense of the importance of it, in order to their salvation, that it might be duly improved, and so answer its intended end upon them. Until the day in which he was taken up — This implies, that Luke considered himself as having given, in his former treatise, an account of the manner in which Christ had opened the gospel, and confirmed it, from his first appearance on earth, to the last period of his abode upon it; including also an account both of his life and doctrine; after that he through the Holy Ghost — With which, as man, he was endowed without measure, to qualify him for the important offices he had to sustain, and the work he had to perform, in order to the redemption and salvation of mankind; had given commandments to — Greek, enteilamenov, had solemnly charged; the apostles whom he had chosen — To be the prime ministers of his kingdom, and the chief instruments of extending it in the world. To whom also — In order to fit them more completely for the discharge of their important office, and to enable them to bear witness to his resurrection from their own certain knowledge of its being a fact; he showed himself alive, after his passion, by many infallible proofs — Proofs that amounted to a demonstration, and could not possibly deceive them; for, “by speaking to, by walking, and by eating with them, he gave them a certain indication that he lived; his being seen and handled by them was a sure evidence that he had a true and natural body; and his permitting Thomas to view the scars of his feet and hands, and put his hand into his side, was a certain token that the body, which was raised, was the same that was crucified and pierced by the soldier’s lance.” Being seen of them forty days — That is, many times during that space. He continued on earth forty days after he rose, and in the several interviews which he had with his disciples during that period, he gave them convincing proofs of his resurrection; and speaking of the things pertaining to the kingdom of God — Discoursing to them from time to time concerning that divine kingdom, or dispensation of religion, which he was going to erect in the world by their ministry. He discoursed to them, doubtless, “of teaching the doctrine of this kingdom to all nations, and receiving them into it by baptism who believed and professed to own it; of the benefits which were promised to them who cordially believed their doctrine; and the condemnation which belonged to them who would not believe it; of the encouragements and assistances he would afford them in the propagation of it by his continual presence with them, and the assistance of his Spirit; and by the miracles by which their doctrine should be confirmed by them and others who believed it.” — Whitby.
Daniel Whedon
2. He was taken up—The Rhemish version has it, he was assumpted; that is, into heaven by God the Father. So the ecclesiastical phrases, The assumption of the Virgins, the assumption of Moses, to express their supposed resurrection and ascension. Through the Holy Ghost—Richly dwelling in himself; for in him dwelt all the fulness of the Godhead bodily, and through its power he rose and ascended. Had given
commandments—Such as contained in verse 4.
To 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:
John Wesley
V. 3. Being seen by them forty days-That is, many times during that space.
And speaking of the things pertaining to the kingdom of God-Which was the sum of all his discourses with them before his passion also.
Adam Clarke
Verse 3. To whom-he showed himself alive-by many infallible proofs] polloiv tekmhrioiv; by many proofs of such a nature, and connected with such circumstances, as to render them indubitable; for this is the import of the Greek word tekmhrion. The proofs were such as these: 1. Appearing to several different persons at different times. 2. His eating and drinking with them. 3. His meeting them in Galilee according to his own appointment. 4. His subjecting his body to be touched and handled by them. 5. His instructing them in the nature and doctrines of his kingdom. 6. His appearing to upwards of five hundred persons at once, 1 Corinthians 15:6. And, 7. Continuing these public manifestations of himself for forty days.
The several appearances of Jesus Christ, during the forty days of his sojourning with his disciples, between his resurrection and ascension, are thus enumerated by Bishop Pearce: The first was to Mary Magdalene, and the other Mary, Matthew 28:1-9. The second, to the two disciples on their way to Emmaus, Luke 24:15. The third, to Simon Peter, Luke 24:34. The fourth, to ten of the apostles, Thomas being absent, Luke 24:36, and John 20:19. (All these four appearances took place on the day of his resurrection.) The fifth was to the eleven disciples, Thomas being then with them, John 20:26. The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, John 21:4. The seventh, to James, 1 Corinthians 15:7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Acts 1:4. The eighth, when they were assembled together, and when he led them unto Bethany, Luke 24:50, from whence he ascended to heaven. But see Clarke’s note on “John 21:14”, for farther particulars. Pertaining to the kingdom of God] Whatever concerned the doctrine, discipline, and establishment of the Christian Church.
Joseph Benson
Verses 1-3. The former treatise have I made, &c. — The treatise here referred to is undoubtedly the gospel, which was written by Luke, and dedicated by him to Theophilus. See note on Luke 1:1, 2. That treatise ends, and this begins, in that important season, which reached from the resurrection of Christ to his ascension; this describing the acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ; of all that Jesus began both to do and to teach — That is, of all things, in a summary manner, or of the most considerable things which Jesus did and taught from the beginning of his ministry. The reader will readily allow, that all, in this verse, cannot mean every single one of the miracles and sermons which Jesus wrought and preached. For to suppose Luke asserted that, would be to make him contradict the testimony of John. See his gospel, John 20:30, 31; 21:25. By all, here, we must understand, only all that was necessary or expedient to be related, in order to establish the divine mission of Christ, to convince mankind thereof, and to awaken their minds to a deep sense of the importance of it, in order to their salvation, that it might be duly improved, and so answer its intended end upon them. Until the day in which he was taken up — This implies, that Luke considered himself as having given, in his former treatise, an account of the manner in which Christ had opened the gospel, and confirmed it, from his first appearance on earth, to the last period of his abode upon it; including also an account both of his life and doctrine; after that he through the Holy Ghost — With which, as man, he was endowed without measure, to qualify him for the important offices he had to sustain, and the work he had to perform, in order to the redemption and salvation of mankind; had given commandments to — Greek, enteilamenov, had solemnly charged; the apostles whom he had chosen — To be the prime ministers of his kingdom, and the chief instruments of extending it in the world. To whom also — In order to fit them more completely for the discharge of their important office, and to enable them to bear witness to his resurrection from their own certain knowledge of its being a fact; he showed himself alive, after his passion, by many infallible proofs — Proofs that amounted to a demonstration, and could not possibly deceive them; for, “by speaking to, by walking, and by eating with them, he gave them a certain indication that he lived; his being seen and handled by them was a sure evidence that he had a true and natural body; and his permitting Thomas to view the scars of his feet and hands, and put his hand into his side, was a certain token that the body, which was raised, was the same that was crucified and pierced by the soldier’s lance.” Being seen of them forty days — That is, many times during that space. He continued on earth forty days after he rose, and in the several interviews which he had with his disciples during that period, he gave them convincing proofs of his resurrection; and speaking of the things pertaining to the kingdom of God — Discoursing to them from time to time concerning that divine kingdom, or dispensation of religion, which he was going to erect in the world by their ministry. He discoursed to them, doubtless, “of teaching the doctrine of this kingdom to all nations, and receiving them into it by baptism who believed and professed to own it; of the benefits which were promised to them who cordially believed their doctrine; and the condemnation which belonged to them who would not believe it; of the encouragements and assistances he would afford them in the propagation of it by his continual presence with them, and the assistance of his Spirit; and by the miracles by which their doctrine should be confirmed by them and others who believed it.” — Whitby.
Joseph Sutcliffe
Ver. 3. To whom he showed himself alive after his passion. The certainty and assurance of the mysteries of our faith beyond all doubt and possibility of deception, being essential to our salvation, the Saviour gave the apostles, and all the chosen witnesses, full demonstration by many infallible signs of seeing, speaking, hearing, and handling the Word of life. And not for forty hours, as when he lay in the tomb of darkness, but for forty days, walking in the light.
Speaking of the thing pertaining to the kingdom of God. Such as the conversion of the jews, the formation of churches, the order of the ministry, the government and perfection of the saints; the observance of his resurrection day as the christian sabbath, and of their mission to the remotest nations of the gentile world.
Daniel Whedon
3. Showed himself alive—Gloriously and repeatedly displayed himself in his resurrection nature. Infallible proofs—As Christ is the great miracle, so in him the resurrection is the central miracle apparent to men; and it was important, therefore, that this miracle should be sustained by infallible proofs. The evangelists record nine appearances of Jesus. In regard to Jesus’ risen body, see note on Luke 24:36. Forty days—Compare note on Luke 24:44, 45.
Between the Passover (when Christ was crucified) and the Pentecost were, inclusive, fifty days; during forty of which the various showings of himself took place, and the remaining ten days were the those days of verse 15. Forty, seventy, and one hundred and twenty are the three primal sacred numbers multiplied by the decimal. See on verse 15. Forty days according to Wordsworth, on this passage, is the period indicating “a probation before some great event;” that is, the completion of some preparatory stage. Such was the fact with Moses before the giving of the law, Exodus 24:18; 34:28; Deuteronomy 9:9; 10:10; with Hebrew spies, Numbers 13:25; 14:34; with Elias, 1 Kings 19:8; with Nineveh, Jonah 3:4. And as the purification by the presentation of a male child in the temple required a period of forty days, so forty days was Jesus’ probation before he was presented, Luke 2:22; forty days his probationary temptation, Mark 1:13; and forty days his earthly resurrection stage before ascension. And this last forty days were the apostolic probation before the Pentecostal preparatories commenced. Things pertaining—Doubtless fully and clearly as their advancement in knowledge allowed, yet not so successfully but that they asked the unwise question in verse 6. Kingdom of God—Not that a large body of new teachings was given, but the kingdom of God was the topic of all he did say.
And, 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.
John Wesley
V. 4. Wait for the promise of the Father, which ye have heard from me-When he was with them a little before, as it is recorded, Luke 24:49.
Adam Clarke
Verse 4. And, being assembled together] Instead of sunalizomenov, being assembled together, several good MSS. and versions read sunaulizomenov, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See Mark 16:14: Luke 24:41-44. See the margin. But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant.
The promise of the Father] The HOLY SPIRIT, which indeed was the grand promise of the New Testament, as JESUS CHRIST was of the Old. And as Christ was the grand promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices offered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole lapse of time, till his coming again to judge the world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen.” Communion Service.
Ye have heard of me.] In his particular conversations with his disciples, such as those related John 14:16-26; 15:26; 16:7-15; to which passages, and the notes on them the reader is requested to refer: but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee.
Joseph Benson
Verses 4, 5. Being assembled together with them — Namely, at Jerusalem, to which place they had gone to prepare themselves for the feast of pentecost, or rather, in obedience to Christ’s command, who, after he had met them in Galilee, had appointed them to meet him there, that he might spend his last days on earth in that once holy city, doing this last honour to the place where God had chosen to dwell, and where the most solemn ordinances of his worship had been administered. He commanded that they should wait for the promise of the Father — That is, for the accomplishment of the promise made by the Father, to send his Holy Spirit upon the disciples of the Messiah. See note on Luke 24:49. Which, saith he, ye have heard of me — Often and lately. See John 14:26; 15:26; 16:7. For John baptized with water only, when he was sent to call men to repentance; but ye shall be baptized with the Holy Ghost — There is a nobler baptism prepared for you, and which you shall receive from me, to furnish you for the great work to which I have commissioned you, of preaching repentance and remission of sins in my name; and which baptism you shall receive not many days hence — He does not tell them how many, because he would have them to keep themselves every day in a state of mind fit to receive it, a disposition of humility, desire, and expectation of the blessing. It was a great honour which Christ did John now, in not only quoting his words, but making this great blessing of the Spirit, soon to be given, to be the accomplishment of them. Thus he confirmed the word of his servants, Isaiah 44:26: but Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. Now this gift of the Holy Ghost, thus promised, thus prophesied of, thus waited for, is that which the apostles received ten days after, namely, at the approaching pentecost, as is recorded in the next chapter. Several other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endowed with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it: so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.
Daniel Whedon
I.—PREPARATORIES FOR THE PENTECOST, 4-26.
From among the events of the forty days Luke selects those only now which are preparatory to the great manifestation at the Pentecost. For, just as the section of the Gospel immediately succeeding the introduction narrates the preparation for the advent of the Son; so this section presents the preparation for that great advent of the Spirit. Hence, we have here successively, 1. The command to wait at Jerusalem for the Pentecostal baptism, 4, 5; 2. The promise of the gift or charisma of power, 6-8; 3. The ascension, which was the necessary condition of the Spirit’s mission, 9-14;
4. The re-completion of the apostolic number, in order that the full twelve may receive the Pentecostal inauguration, 15-26.
1. The waiting at Jerusalem, 4, 5.
4. Not depart from Jerusalem—Though the disciples had already been in Galilee, and though Jerusalem was the most dangerous spot in the world for them, yet now they are there divinely imprisoned by the Lord’s word. And this for several reasons: 1. In Jerusalem Jesus had performed mighty works, had been rejected and slain, and just there it was fitting that his name should be first received and maintained; 2. In no place could the Pentecostal manifestation and other first displays of the power of the new religion so startle the attention of the nation as at its theocratic capital; 3. As there the sacrifices had for ages been offered, and there the last sacrifice, namely, of the Lamb of God, so that was the true starting-point for the religion of the Cross. 4. All this accorded with the prophecy, Out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:3. 5. And finally, together they must stay in order that together they may receive the one Pentecostal unction.
Promise of the Father—See notes on Luke 24:49; John 14:16-26; 15:28; 16:7-11. So called because predicted in the Old Testament as from God. See note on Acts 2:16; Joel 3:1, 2.
For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
John Wesley
V. 5. Ye shall be baptized with the Holy Ghost-And so are all true believers to the end of the world. But the extraordinary gifts of the Holy Ghost also are here promised.
Adam Clarke
Verse 5. Ye shall be baptized with the Holy Ghost not many days hence.] This must refer to some conversation that is not distinctly related by the evangelists; as these identical words do not occur in any of the preceding histories. The Codex Bezæ reads this passage thus: but ye shall be baptized with the Holy Ghost, which ye shall receive not many days hence. John baptized with water, which was a sign of penitence, in reference to the remission of sin; but Christ baptizes with the Holy Ghost, for the destruction of sin, the illumination of the mind, and the consolation of the heart. John’s baptism was in reference to the spiritual kingdom; but Christ’s baptism established and maintained that kingdom. From this passage we may also learn that baptism does not always mean being plunged or immersed in water; for as this promise most evidently refers to the communication of the Holy Spirit on the following pentecost, and then he sat upon each as a cloven tongue of fire, this certainly has more affinity to sprinkling than to plunging. However, the mode of administering the sign is of very little consequence; and which is the best mode is exceedingly dubious: the stress should be laid on receiving the thing signified-the Holy Ghost, to illuminate, regenerate, refine, and purify the heart. With this, sprinkling or immersion are equally efficient: without this, both are worth nothing.
Joseph Benson
Verses 4, 5. Being assembled together with them — Namely, at Jerusalem, to which place they had gone to prepare themselves for the feast of pentecost, or rather, in obedience to Christ’s command, who, after he had met them in Galilee, had appointed them to meet him there, that he might spend his last days on earth in that once holy city, doing this last honour to the place where God had chosen to dwell, and where the most solemn ordinances of his worship had been administered. He commanded that they should wait for the promise of the Father — That is, for the accomplishment of the promise made by the Father, to send his Holy Spirit upon the disciples of the Messiah. See note on Luke 24:49. Which, saith he, ye have heard of me — Often and lately. See John 14:26; 15:26; 16:7. For John baptized with water only, when he was sent to call men to repentance; but ye shall be baptized with the Holy Ghost — There is a nobler baptism prepared for you, and which you shall receive from me, to furnish you for the great work to which I have commissioned you, of preaching repentance and remission of sins in my name; and which baptism you shall receive not many days hence — He does not tell them how many, because he would have them to keep themselves every day in a state of mind fit to receive it, a disposition of humility, desire, and expectation of the blessing. It was a great honour which Christ did John now, in not only quoting his words, but making this great blessing of the Spirit, soon to be given, to be the accomplishment of them. Thus he confirmed the word of his servants, Isaiah 44:26: but Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. Now this gift of the Holy Ghost, thus promised, thus prophesied of, thus waited for, is that which the apostles received ten days after, namely, at the approaching pentecost, as is recorded in the next chapter. Several other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endowed with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it: so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.
Joseph Sutcliffe
Ver. 5. But ye shall be baptized with the Holy Ghost, as John had promised in the beginning of his ministry. This Holy Spirit, which testified his Godhead at the Jordan, testified also his accession to the throne of glory in the heavens, by his descent on the day of Pentecost. Divine work could not be done without divine power, nor could the apostles go forth into the world to preach a crucified Redeemer without a renewed commission. The Holy Spirit is therefore promised to burn in their hearts as a Spirit of wisdom and revelation in the knowledge of Christ, accompanied with all his sanctifying influences, like the ancient fire from heaven which accepted and consumed the sacrifices. The Holy Spirit was promised with all the powers and signs of miracles, with tongues, and courage essential to prove the resurrection of Christ, and command the assent of the age. And what are ministers but dead men, without some portion of this unction from above?
Daniel Whedon
5. Baptized with the Holy Ghost—Under the old dispensation it was the law, the type, the ritual, and the shadow that were prominent, and the Spirit was in the background; under the new, reversely, all these retreat into the background, and the Spirit is predominant. This is the dispensation not of the ritual but of the Spirit. Hence it must be inaugurated by a full and overwhelming manifestation of the Spirit, as the old was inaugurated by the physical splendour of Sinai. And if this dispensation be ever glorious in its realization, if it ever attain a latter-day glory worthy to be the antitype of which the Pentecost was the type, it must be by the power of the Spirit poured forth upon men of the advanced culture of the future. Baptized— By a curious contradiction Lechler on this verse tells us that this baptism was an immersion, and yet on verse seventh calls it an outpouring. Now, no one would say that a shower, however copiously outpoured, immersed a man. Nor would the most inconsiderate reasoner say that the person was plunged into the Holy Ghost. The element is applied to the person, not the person to the element. Nor does the Greek preposition en, in, reasonably imply immersion. Thus, the Greek Septuagint renders Ezekiel 16:9, “I washed thee with water, en udati, and anointed thee in oil, en elaiw.” The Pentecostal baptism was certainly not by immersion. Not many days hence—Though the days of delay of fulfilling the promise were to be not many, yet why so many? Why not the immediate charisma? The reasons may be several: 1. Their hearts must be trained by yet further experiences before they are fitted to become recipients of so wonderful an outpouring of the Spirit. Errors (like their question in verse 6) must be corrected; trials like the last departure of their Lord must be endured; hours of earnest supplication (verse 14) must be passed before their own hearts, minds, and wills are ready to co-operate freely, fully, and energetically with the Divine Spirit. 2. As we shall soon illustrate, the final departure of the Son was a requisite condition before the advent of the Spirit. 3. As it was at the Passover that the crucifixion was to take place, so the founding of the new Church must in the Divine order be placed at the Pentecost. An epochal event must have its epochal day.
2. The gift of power, 6-8.
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
John Wesley
V. 6. Dost thou at this time-At the time thou now speakest of? not many days hence? restore the kingdom to Israel?-They still seemed to dream of an outward, temporal kingdom, in which the Jews should have dominion over all nations. It seems they came in a body, having before concerted the design, to ask when this kingdom would come.
Adam Clarke
Verse 6. When they therefore were come together] It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord.
At this time restore again the kingdom] That the disciples, in common with the Jews, expected the Messiah’s kingdom to be at least in part secular, I have often had occasion to note. In this opinion they continued less or more till the day of pentecost; when the mighty outpouring of the Holy Spirit taught them the spiritual nature of the kingdom of Christ. The kingdom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples’ question seems to have been this: to gain information, from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made, as formerly, an independent kingdom. But though the verb apokaqistanein signifies to reinstate, to renew, to restore to a former state or master, of which numerous examples occur in the best Greek writers, yet it has also another meaning, as Schoettgen has here remarked, viz. of ending, abolishing, blotting out: so Hesychius says, apokatastasiv is the same as teleiwsiv, finishing, making an end of a thing. And Hippocrates, Aph. vi. 49, uses it to signify the termination of a disease. On this interpretation the disciples may be supposed to ask, having recollected our Lord’s prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord, Wilt thou at this time destroy the Jewish commonwealth, which opposes thy truth, that thy kingdom may be set up over all the land? This interpretation agrees well with all the parts of our Lord’s answer, and with all circumstances of the disciples, of time, and of place; but, still, the first is most probable.
Joseph Benson
Verses 6-8. When they, therefore, were come together — That is, after he had led them out of the town to the mount of Olives, and was come to that part of the mountain which was above Bethany, (see Luke 24:50,) being full of expectation, that he had brought them thither with a view to some remarkable transaction; they asked him, Lord, wilt thou at this time restore again the kingdom to Israel? — Wilt thou now break the Roman yoke from off our necks, and immediately erect the kingdom of the Messiah? Their minds were still full of a temporal kingdom to be erected by Christ, in which the Jews should have dominion over all nations; and “they seem to have expected, that when the Spirit was in so extraordinary a manner poured out, and the world, according to Christ’s prediction, (John 16:8,) convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for their Messiah, and not only shake off its subjection to the Romans, but itself rise to very extensive, and, perhaps, universal dominion. The word apokaqistaneiv, [here rendered wilt thou restore,] intimates the shattered and weakened state in which Israel now was. And I cannot but think,” says Dr. Doddridge, “our Lord’s answer may intimate, it should at length be restored, though not immediately, or with all the circumstances they imagined.” And he — Waving a direct answer to this curious question, and leaving it to the Spirit of truth and wisdom, which was shortly to be given, to rectify the mistaken notions on which they proceeded in it; said, It is not for you, &c. — It will not be of any use to you, in your work; to know the times or the seasons — Of the restoration of the kingdom to Israel. Besides, this is one of the things which the Father hath thought fit to conceal from mortals, in the abyss of his own omniscience. This only is of importance for you to know, that you shall receive power — Fortitude, strength, and ability; after that the Holy Ghost is come upon you — In his various gifts and graces; and by these aids ye shall be witnesses unto me — Both by word and deed, by preaching and suffering, and by various miracles, which you shall be enabled to perform; both in Jerusalem and in all Judea, &c. — 1st, You must begin at Jerusalem, where the Holy Spirit shall be poured out upon you in his extraordinary gifts, in the presence of multitudes of its inhabitants, and of strangers assembled there to celebrate the feast of pentecost; where you shall be enabled to do many miracles, and where many will receive your testimony, and they that do not will be left without excuse. 2d, Your light shall from thence shine through all Judea; where before you laboured in vain. 3d, Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans. 4th, Your usefulness shall not be confined to these countries, but shall be extended to the utmost part of the earth, and you shall be blessings to the whole world.
Joseph Sutcliffe
Ver. 6. Wilt thou at this time restore again the kingdom to Israel? The kingdom described in the prophets, and in the general reflections at the end of Isaiah. So the disciples had no thought of his ascension. Our Lord’s caveat against a too curious enquiry into the time of the accomplishment of prophecy, and telling them what were their previous duties, implied a positive promise of the kingdom; but the time and the manner he reserved as a secret of providence.
No wonder then that the numerous calculators of the time when certain prophecies are to be accomplished, should have committed themselves in the eyes of all the church. It is not for apostles themselves to know these things. Our Lord would not tell them the exact year when Jerusalem should be destroyed, but gave them the signs only, because the safety of their lives so required. Peter Jurieu, Robert Fleming, and James Bicheno, whose calculations have apparently come near some recent occurrences in France, and in the hierarchy of Rome, have only happened to guess pretty well; and the guessers being so many, some one could not easily fail to guess aright. God will not lift up the veil of futurity far, nor expose his secrets either to angels or men. The exposure would interfere with our moral liberty, and with all the arrangements of a contingent providence. Hence also the French, the German, and the English prophets are to be regarded as in a state of religious error and insanity. They understand every passage of scripture which the holy prophets spake with awful deference; and the most rational arguments to reclaim them are requited by slander. They modestly tell us that we are cold, dead, blind, and accursed. I have never known but three arguments to have a good effect on this generation of men. The first was the emperor’s sword, when the prophets of Munster were modestly seizing the lands and riches of the unbelievers; the second was the lunatic asylum; and the third hunger. About forty years ago, two or three thousand people assembled on a mountain in Scotland, to meet the Lord, who had promised, it would seem, several of the more illuminated to come on a certain day. But as though, through mistake of the time, he did not appear, their faith held out against appetite till the third day, when they walked very quietly to their own homes.
Daniel Whedon
6. Come together—Not a second assembling different from verse 4, but a furnishing of the apostles’ part at the same assembling. Therefore—In consequence of his assurance that a stupendous blessing was in wait for them, they are stimulated to inquire unitedly whether the restoration of national sovereignty to Israel is included in it. The kingdom—The independence and nationality which the Romans had taken from Israel. Unenlightened as yet by the Pentecostal illumination, the apostles speak more in the spirit of Jewish patriots than of heavenly-minded Christians. They have full faith that Jesus is the Messiah; they doubt not that he has power and purpose to render Israel not only independent of Rome, but make her head of the theocracy or new kingdom of God and master of the world, and their inquiry is whether he will do it at this time.
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
John Wesley
V. 7. The times or the seasons-Times, in the language of the Scriptures, denote a longer;
seasons, a shorter space.
Which the Father hath put in his own power-To be revealed when and to whom it pleaseth him.
Adam Clarke
Verse 7. The times or the seasons] cronouv h kairouv. Times here may signify any large portion of a period, æra, or century-such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, &c., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such periods as may be best for the accomplishment of those purposes. Thus God is no necessary agent-every thing is put in his own power, en th idia exousia, under his control and authority; nor will he form decrees of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God, nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone, and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom.
Joseph Benson
Verses 6-8. When they, therefore, were come together — That is, after he had led them out of the town to the mount of Olives, and was come to that part of the mountain which was above Bethany, (see Luke 24:50,) being full of expectation, that he had brought them thither with a view to some remarkable transaction; they asked him, Lord, wilt thou at this time restore again the kingdom to Israel? — Wilt thou now break the Roman yoke from off our necks, and immediately erect the kingdom of the Messiah? Their minds were still full of a temporal kingdom to be erected by Christ, in which the Jews should have dominion over all nations; and “they seem to have expected, that when the Spirit was in so extraordinary a manner poured out, and the world, according to Christ’s prediction, (John 16:8,) convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for their Messiah, and not only shake off its subjection to the Romans, but itself rise to very extensive, and, perhaps, universal dominion. The word apokaqistaneiv, [here rendered wilt thou restore,] intimates the shattered and weakened state in which Israel now was. And I cannot but think,” says Dr. Doddridge, “our Lord’s answer may intimate, it should at length be restored, though not immediately, or with all the circumstances they imagined.” And he — Waving a direct answer to this curious question, and leaving it to the Spirit of truth and wisdom, which was shortly to be given, to rectify the mistaken notions on which they proceeded in it; said, It is not for you, &c. — It will not be of any use to you, in your work; to know the times or the seasons — Of the restoration of the kingdom to Israel. Besides, this is one of the things which the Father hath thought fit to conceal from mortals, in the abyss of his own omniscience. This only is of importance for you to know, that you shall receive power — Fortitude, strength, and ability; after that the Holy Ghost is come upon you — In his various gifts and graces; and by these aids ye shall be witnesses unto me — Both by word and deed, by preaching and suffering, and by various miracles, which you shall be enabled to perform; both in Jerusalem and in all Judea, &c. — 1st, You must begin at Jerusalem, where the Holy Spirit shall be poured out upon you in his extraordinary gifts, in the presence of multitudes of its inhabitants, and of strangers assembled there to celebrate the feast of pentecost; where you shall be enabled to do many miracles, and where many will receive your testimony, and they that do not will be left without excuse. 2d, Your light shall from thence shine through all Judea; where before you laboured in vain. 3d, Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans. 4th, Your usefulness shall not be confined to these countries, but shall be extended to the utmost part of the earth, and you shall be blessings to the whole world.
Daniel Whedon
7. The times or the seasons—Without confirming, denying, or correcting their notion, postponing the right informing of their views to the Pentecost, Jesus gently reproves their impatience in regard to the time. He gives an admonition which Christians of all ages would do well to note. The attempting by prophetic calculations to fix the precise date of any future event reduces the Scripture to a mere fortune-teller’s manual. Few errors within the limits of Christianity have been more dangerous or disgraceful in effect either upon the credit of the Bible, or upon the mind of the individuals.—The word times here signifies the great current, and seasons the particular points or epochs of time. Put in his own power—A very striking expression, indicating that the Omnipotent reserves for his own decision the great events of the world, and especially the world’s “last things.” God is his own counsellor, and, like a wise sovereign, keeps his own secrets of state. Nay, more, the free actions of men being undecreed are intrinsically alternative, and able to proceed in either of diverse ways. See note on Matthew 11:23, 25, and Romans 2:1-10; 8:29, 30. Israel was able to accept Messiah-Jesus. And had all Israel been thus true to her national mission, the Pentecostal outpouring would not have been confined to the precincts of an upper room. The latter glory would have forthwith filled the temple and the nation, and such would have been its wondrous manifestation of splendour and of power that Rome would have bowed the knee, and the fulness of the Gentiles would have been gathered in. Christ would have even seen the travail of his soul and been satisfied. The consummation and the advent might have been hastened by centuries, perhaps by millenniums. The Father thus reserves the times and seasons in his own power, in view of the contingencies of the world’s future events and courses. (See note Acts 2:1.) This reservation by the Father is in striking harmony with our Lord’s declaration in Mark 13:32, where not only men and angels, but even the Son, is excluded from a knowledge of the day and the hour. (See our note.) This declaration of our Lord furnishes the key-note for St. Paul’s times and seasons, 1 Thessalonians 5:1, and other similar passages.
Bengel remarks, however, “The thing itself is true, otherwise there would be no time for the thing.” True, it may be replied; but what the true nature of the thing is—that is, of the restoration of the kingdom or nationality to Israel—our Lord stops not to explain. It may be that the true kingdom— the Church of God—is to be restored to the natural Israel only by his becoming a part of the true Israel. And this is implied by the universal spread of the Gospel, described in verse 8. Thus much is certain, that the New Testament contains not one explicit literal declaration that the Jewish nation is to be so restored to the land of Palestine, or that Jerusalem is to be again the local head of the theocracy or kingdom of God. Neither Jerusalem nor the Jew is recognised as a distinct department or element in the new dispensation.
But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
John Wesley
V. 8. But ye shall receive power-and shall be witnesses to me-That is, ye shall be empowered to witness my Gospel, both by your preaching and suffering.
Adam Clarke
Verse 8. But ye shall receive power] lhyesqe dunamin. Translating different terms of the original by the same English word is a source of misapprehension and error. We must not understand dunamiv which we translate power in this verse, as we do exousia, translated by the same word in the preceding verse. In the one, God’s infinite authority over all times and seasons, and his uncompellable liberty of acting or not acting in any given case, are particularly pointed out: in the other, the energy communicated by him to his disciples, through which they were enabled to work miracles, is particularly intended; and dunamiv, in general, signifies such power, and is sometimes put for that of which it is the cause, viz. a miracle. See Matthew 7:22; 11:20-23; Matthew 13:54, 58; Mark 6:5; Luke 10:13; and Acts 2:22. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savouring too much of mere curiosity; but he gave them such information as was calculated to bring both their faith and hope into action. St. Chrysostom has well observed, “that it is the prerogative of an instructer to teach his disciple, not what he wishes to learn, but what his master sees best for him:” didaskalou touto esti mh a bouletai o maqhthv, allJ a sumferei maqein, didaskein.
Ye shall be witnesses-in all Judea, &c.] Though the word earth, h gh, is often used to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe might at that period be considered divisible into three classes. 1. The JEWS, who adhered to the law of Moses, and the prophetic writings, worshipping the true God only, and keeping up the temple service, as prescribed in their law. 2. The SAMARITANS, a mongrel people, who worshipped the God of Israel in connection with other gods, 2 Kings 17:5, &c., and who had no kind of religious connection with the Jews. See on Matthew 10:5. And, 3. The GENTILES, the heathens through all other parts of the world, who were addicted to idolatry alone, and had no knowledge of the true God. By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach: to the Jews; to the Samaritans, and the uttermost part of the earth, i.e. to the Gentile nations, thus, to the whole human race the Gospel of the kingdom was to be proclaimed. When the twelve disciples were sent out to preach, Matthew 10:5, their commission was very limited-they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the Gospel to the lost sheep of the house of Israel: but here their commission is enlarged, for they are to go into all the world, and preach the Gospel to every creature. See Matthew 28:18.
Joseph Benson
Verses 6-8. When they, therefore, were come together — That is, after he had led them out of the town to the mount of Olives, and was come to that part of the mountain which was above Bethany, (see Luke 24:50,) being full of expectation, that he had brought them thither with a view to some remarkable transaction; they asked him, Lord, wilt thou at this time restore again the kingdom to Israel? — Wilt thou now break the Roman yoke from off our necks, and immediately erect the kingdom of the Messiah? Their minds were still full of a temporal kingdom to be erected by Christ, in which the Jews should have dominion over all nations; and “they seem to have expected, that when the Spirit was in so extraordinary a manner poured out, and the world, according to Christ’s prediction, (John 16:8,) convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for their Messiah, and not only shake off its subjection to the Romans, but itself rise to very extensive, and, perhaps, universal dominion. The word apokaqistaneiv, [here rendered wilt thou restore,] intimates the shattered and weakened state in which Israel now was. And I cannot but think,” says Dr. Doddridge, “our Lord’s answer may intimate, it should at length be restored, though not immediately, or with all the circumstances they imagined.” And he — Waving a direct answer to this curious question, and leaving it to the Spirit of truth and wisdom, which was shortly to be given, to rectify the mistaken notions on which they proceeded in it; said, It is not for you, &c. — It will not be of any use to you, in your work; to know the times or the seasons — Of the restoration of the kingdom to Israel. Besides, this is one of the things which the Father hath thought fit to conceal from mortals, in the abyss of his own omniscience. This only is of importance for you to know, that you shall receive power — Fortitude, strength, and ability; after that the Holy Ghost is come upon you — In his various gifts and graces; and by these aids ye shall be witnesses unto me — Both by word and deed, by preaching and suffering, and by various miracles, which you shall be enabled to perform; both in Jerusalem and in all Judea, &c. — 1st, You must begin at Jerusalem, where the Holy Spirit shall be poured out upon you in his extraordinary gifts, in the presence of multitudes of its inhabitants, and of strangers assembled there to celebrate the feast of pentecost; where you shall be enabled to do many miracles, and where many will receive your testimony, and they that do not will be left without excuse. 2d, Your light shall from thence shine through all Judea; where before you laboured in vain. 3d, Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans. 4th, Your usefulness shall not be confined to these countries, but shall be extended to the utmost part of the earth, and you shall be blessings to the whole world.
Daniel Whedon
8. But—Although the kingdom of your carnal hopes should be dismissed from mind, yet ye shall receive power which shall be the very essence of the true kingdom. This power should be first personal. As the coming of the Spirit of the Lord (Judges 14:6) strengthened the lower faculties of Samson so as to make him mighty in bodily vigour, so this coming of the Spirit should empower their higher faculties so as to render them Samsons in soul. The power should, secondly, be organic, giving them the visible head-ship in the theocracy; placing them upon the twelve thrones of viceroyalty in the kingdom. Matthew 19:28. Such was to be the compensation in place of their vanishing visions of national restoration. Witnesses—(See note on verses 21, 22.) Jerusalem… Judea… Samaria… earth—Like the ever widening circles of water into which a stone has dropped, the Gospel should from its original center include the whole earth in its circumference. These names trace the enlarging advances in beautiful climax. And so Jesus at the beginning designed a universal religion. This was his last testimony before his ascension. Uttermost part—Parts as yet unknown to that age, which future geography was to reveal, and the Gospel of Christ to cover.
3. The Ascension—the necessary condition before the advent of the Spirit, 9-14.
Compare note on Luke, entire § 156. We assume that on Olivet, about a sabbath day’s journey from the city, yet within the limits of the Bethany territory, took place this converse and departure.
How truly the ascension of Christ was the preceding condition to the sending of the Spirit, we, in fact, learn by turning from the writings of Luke to the Gospel of John. So do the different evangelists supplement and confirm each other. The narrators are several, the truth is one. See our notes to John 16:6-11.—”The ascension of Elijah,” says Baumgarten, “was as the flight of a bird, which none can follow; the ascension of Christ, as a bridge from earth to heaven for all who will to ascend.”
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.
Adam Clarke
Verse 9. He was taken up] He was speaking face to face with them, and while they beheld he was taken up; he began to ascend to heaven, and they continued to look after him till a cloud received him out of their sight-till he had ascended above the region of the clouds, by the density of which all farther distinct vision was prevented. These circumstances are very remarkable, and should be carefully noted. They render insupportable the theory that states, “that our Lord did not ascend to heaven; that his being taken up signifies his going into some mountain, the top of which was covered with clouds, or thick vapours; and that the two men in white garments were two priests, or Levites, who simply informed the disciples of his revisiting them again at some future time.” One would suppose that an opinion of this kind could hardly ever obtain credit among people professing Christianity; and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text will be ever sufficient for its total confutation. He that believes the text cannot receive such a miserable comment. Foreign critics and divines take a most sinful latitude on subjects of this kind.
Joseph Benson
Verses 9-11. And when he had spoken these things — Had given them these instructions; while they beheld — And had their eyes fixed upon him, with great earnestness and high expectation of some extraordinary event, consequent on this solemn preparation, and while they were receiving his blessing, (Luke 24:51,) he was taken up — Was lifted up from the ground, in a miraculous manner, gradually rising higher and higher, till at length a cloud — Conducted probably by the ministry of angels; received him out of their sight — That is, covered him about, and carried him into heaven; not in a sudden, but leisurely manner, that they might behold him departing, and see the proof of his having come down from heaven. He did not grant his disciples the privilege of seeing him come out of the grave, because they might see him after he was risen, which would be a satisfaction sufficient; but as they could not see him in heaven while they continued on earth, he granted them the favour of seeing him go up toward heaven, and of having their eyes fixed upon him with so much care and intention of mind, that they could not be deceived. Observe, reader, our Lord ascended into heaven from the mount of Olives, at or near the place where he had been apprehended and bound, and from whence he had been led away like a felon to be tried for his life, insulted, scourged, and condemned to crucifixion! He now goes off in triumph from the same mountain, into a place and state worthy of his innocence and dignity. And while they looked steadfastly toward heaven — That is, continued with their eyes fixed the way that he was gone; as he went up — In his triumphant ascent; behold two men — Two angels in the form of men; stood by them — Unexpectedly. Though they had assumed the form and garb of men, they were, by the majesty and splendour of their appearance, known of the apostles to be angels. And, indeed, as his resurrection had been honoured with the appearance of angels, it was natural to think that his ascension into heaven would be so likewise; in white apparel — Emblematical of their holiness and happiness; which also said, Ye men of Galilee — So they call them, to put them in mind of the meanness of their original condition: Christ had put a great honour upon them, in making them his ambassadors; but they must remember they are men of Galilee, illiterate and despised by the wise and learned of the world. Why stand ye here, gazing up into heaven — With so much surprise and amazement? it seems, they looked up steadfastly after he was gone out of sight, expecting, perhaps, to see him come down again immediately. This same Jesus, which is taken up into heaven — Who is gone to that world from whence he came, and in which he is to make his final abode; shall so come as you have seen him go into heaven — He shall come in like manner, that is, visible, in a cloud, in his own person, with the same body, and with such majesty and glory as you have now seen him ascend with. “The angels spake of his coming to judge the world at the last day, a description of which Jesus had given in his lifetime, saying, (Matthew 16:27,) The Son of man shall come in the glory of his Father, &c. We may therefore infer that the cloud whereon he now ascended, being like that in which he is to come again, was more bright and pure than the clearest lambent flame; for it was the glory of the Father, that is, the shechinah, or visible symbol of the divine presence, which appeared to the patriarchs in ancient times; which filled the temple at its dedication, (2 Chronicles 7:3,) and which, in its greatest splendour, cannot be beheld with mortal eyes, and so, for that reason, is called the light inaccessible, in which God dwells, 1 Timothy 6:16. It was on this occasion, probably, that our Lord’s body was changed, acquiring the glories of immortality, perhaps, in the view of his disciples; for flesh and blood, such as he rose with, cannot inherit the kingdom of God. Accordingly, the body which he now has is called a glorious body, and declared to be of the same nature with that which the saints shall have after their resurrection, Philippians 3:21. Wherefore, though the Scripture is silent as to the time when this change passed upon Christ’s body, we must suppose that it happened either immediately before his ascension, or in the time of it, or soon after it. As he ascended up into the skies, the flaming cloud which surrounded him, leaving a tract of light behind it, marked his passage through the air, but gradually lost its magnitude in the eyes of them who stood below, till, soaring high, he and it vanished out of their sight.
“In this illustrious manner did the Saviour depart, after having finished the grand work which he came down upon earth to execute; a work which God himself, in the remotest eternity, contemplated with pleasure; which angels anciently with joy described as to happen; and which, through all eternity to come, shall, at periods the most immensely distant from the time of its execution, be looked back upon with inexpressible delight by every inhabitant of heaven. For though the little affairs of time may vanish altogether and be lost, when they are removed far back by the endless progression of duration, this object is such, that no distance, however great, can lessen it. The kingdom of God is erected upon the incarnation and sufferings of the Son of God, the kingdom and city of God comprehending all the virtuous beings that are in the universe, made happy by goodness and love; and therefore none of them can ever forget the foundation on which their happiness stands firmly established. In particular, the human species, recovered by this labour of the Son of God, will view their deliverer, and look back on his stupendous undertaking with high ravishment, while they are feasting without interruption on its sweet fruits, ever growing more delicious. The rest of the members likewise of the city of God will contemplate it with perpetual pleasure, as the happy means of recovering their kindred that were lost; and, it may be, as the grand confirmation of the whole rational system, in their subjection to him who liveth and reigneth for ever, and whose favour is better than life.” — Macknight.
Daniel Whedon
9. Taken up—Lifted up as the commencement of the movement. Out of their sight—The terminal fact.
And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;
Adam Clarke
Verse 10. Looked steadfastly] Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds.
Two men stood by them] Doubtless, angels in human shape. In white apparel] As emblematical of their purity, happiness, and glory.
Joseph Benson
Verses 9-11. And when he had spoken these things — Had given them these instructions; while they beheld — And had their eyes fixed upon him, with great earnestness and high expectation of some extraordinary event, consequent on this solemn preparation, and while they were receiving his blessing, (Luke 24:51,) he was taken up — Was lifted up from the ground, in a miraculous manner, gradually rising higher and higher, till at length a cloud — Conducted probably by the ministry of angels; received him out of their sight — That is, covered him about, and carried him into heaven; not in a sudden, but leisurely manner, that they might behold him departing, and see the proof of his having come down from heaven. He did not grant his disciples the privilege of seeing him come out of the grave, because they might see him after he was risen, which would be a satisfaction sufficient; but as they could not see him in heaven while they continued on earth, he granted them the favour of seeing him go up toward heaven, and of having their eyes fixed upon him with so much care and intention of mind, that they could not be deceived. Observe, reader, our Lord ascended into heaven from the mount of Olives, at or near the place where he had been apprehended and bound, and from whence he had been led away like a felon to be tried for his life, insulted, scourged, and condemned to crucifixion! He now goes off in triumph from the same mountain, into a place and state worthy of his innocence and dignity. And while they looked steadfastly toward heaven — That is, continued with their eyes fixed the way that he was gone; as he went up — In his triumphant ascent; behold two men — Two angels in the form of men; stood by them — Unexpectedly. Though they had assumed the form and garb of men, they were, by the majesty and splendour of their appearance, known of the apostles to be angels. And, indeed, as his resurrection had been honoured with the appearance of angels, it was natural to think that his ascension into heaven would be so likewise; in white apparel — Emblematical of their holiness and happiness; which also said, Ye men of Galilee — So they call them, to put them in mind of the meanness of their original condition: Christ had put a great honour upon them, in making them his ambassadors; but they must remember they are men of Galilee, illiterate and despised by the wise and learned of the world. Why stand ye here, gazing up into heaven — With so much surprise and amazement? it seems, they looked up steadfastly after he was gone out of sight, expecting, perhaps, to see him come down again immediately. This same Jesus, which is taken up into heaven — Who is gone to that world from whence he came, and in which he is to make his final abode; shall so come as you have seen him go into heaven — He shall come in like manner, that is, visible, in a cloud, in his own person, with the same body, and with such majesty and glory as you have now seen him ascend with. “The angels spake of his coming to judge the world at the last day, a description of which Jesus had given in his lifetime, saying, (Matthew 16:27,) The Son of man shall come in the glory of his Father, &c. We may therefore infer that the cloud whereon he now ascended, being like that in which he is to come again, was more bright and pure than the clearest lambent flame; for it was the glory of the Father, that is, the shechinah, or visible symbol of the divine presence, which appeared to the patriarchs in ancient times; which filled the temple at its dedication, (2 Chronicles 7:3,) and which, in its greatest splendour, cannot be beheld with mortal eyes, and so, for that reason, is called the light inaccessible, in which God dwells, 1 Timothy 6:16. It was on this occasion, probably, that our Lord’s body was changed, acquiring the glories of immortality, perhaps, in the view of his disciples; for flesh and blood, such as he rose with, cannot inherit the kingdom of God. Accordingly, the body which he now has is called a glorious body, and declared to be of the same nature with that which the saints shall have after their resurrection, Philippians 3:21. Wherefore, though the Scripture is silent as to the time when this change passed upon Christ’s body, we must suppose that it happened either immediately before his ascension, or in the time of it, or soon after it. As he ascended up into the skies, the flaming cloud which surrounded him, leaving a tract of light behind it, marked his passage through the air, but gradually lost its magnitude in the eyes of them who stood below, till, soaring high, he and it vanished out of their sight.
“In this illustrious manner did the Saviour depart, after having finished the grand work which he came down upon earth to execute; a work which God himself, in the remotest eternity, contemplated with pleasure; which angels anciently with joy described as to happen; and which, through all eternity to come, shall, at periods the most immensely distant from the time of its execution, be looked back upon with inexpressible delight by every inhabitant of heaven. For though the little affairs of time may vanish altogether and be lost, when they are removed far back by the endless progression of duration, this object is such, that no distance, however great, can lessen it. The kingdom of God is erected upon the incarnation and sufferings of the Son of God, the kingdom and city of God comprehending all the virtuous beings that are in the universe, made happy by goodness and love; and therefore none of them can ever forget the foundation on which their happiness stands firmly established. In particular, the human species, recovered by this labour of the Son of God, will view their deliverer, and look back on his stupendous undertaking with high ravishment, while they are feasting without interruption on its sweet fruits, ever growing more delicious. The rest of the members likewise of the city of God will contemplate it with perpetual pleasure, as the happy means of recovering their kindred that were lost; and, it may be, as the grand confirmation of the whole rational system, in their subjection to him who liveth and reigneth for ever, and whose favour is better than life.” — Macknight.
Daniel Whedon
10. Two men—Men in form, angels in nature, or at least in office. So Luke 24:4, calls the two angels at the sepulchre men, which were perhaps identical with these. May they not have been the two men who were with Christ upon the Mount of Transfiguration, Moses and Elias? Stood by them—Without having visibly come there. White apparel— Their unseen approach, their white raiment, and their heavenly words, attested their supernatural character.
Which 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.
Adam Clarke
Verse 11. Gazing up into heaven] Not to the top of a mountain, to which an unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven.
This same Jesus] Clothed in human nature. shall so come in like manner-with the same body, descending from heaven by his sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among Christians, that when Christ should come again to judge the world he would make his appearance on Mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ at the end of this chapter.
Joseph Benson
Verses 9-11. And when he had spoken these things — Had given them these instructions; while they beheld — And had their eyes fixed upon him, with great earnestness and high expectation of some extraordinary event, consequent on this solemn preparation, and while they were receiving his blessing, (Luke 24:51,) he was taken up — Was lifted up from the ground, in a miraculous manner, gradually rising higher and higher, till at length a cloud — Conducted probably by the ministry of angels; received him out of their sight — That is, covered him about, and carried him into heaven; not in a sudden, but leisurely manner, that they might behold him departing, and see the proof of his having come down from heaven. He did not grant his disciples the privilege of seeing him come out of the grave, because they might see him after he was risen, which would be a satisfaction sufficient; but as they could not see him in heaven while they continued on earth, he granted them the favour of seeing him go up toward heaven, and of having their eyes fixed upon him with so much care and intention of mind, that they could not be deceived. Observe, reader, our Lord ascended into heaven from the mount of Olives, at or near the place where he had been apprehended and bound, and from whence he had been led away like a felon to be tried for his life, insulted, scourged, and condemned to crucifixion! He now goes off in triumph from the same mountain, into a place and state worthy of his innocence and dignity. And while they looked steadfastly toward heaven — That is, continued with their eyes fixed the way that he was gone; as he went up — In his triumphant ascent; behold two men — Two angels in the form of men; stood by them — Unexpectedly. Though they had assumed the form and garb of men, they were, by the majesty and splendour of their appearance, known of the apostles to be angels. And, indeed, as his resurrection had been honoured with the appearance of angels, it was natural to think that his ascension into heaven would be so likewise; in white apparel — Emblematical of their holiness and happiness; which also said, Ye men of Galilee — So they call them, to put them in mind of the meanness of their original condition: Christ had put a great honour upon them, in making them his ambassadors; but they must remember they are men of Galilee, illiterate and despised by the wise and learned of the world. Why stand ye here, gazing up into heaven — With so much surprise and amazement? it seems, they looked up steadfastly after he was gone out of sight, expecting, perhaps, to see him come down again immediately. This same Jesus, which is taken up into heaven — Who is gone to that world from whence he came, and in which he is to make his final abode; shall so come as you have seen him go into heaven — He shall come in like manner, that is, visible, in a cloud, in his own person, with the same body, and with such majesty and glory as you have now seen him ascend with. “The angels spake of his coming to judge the world at the last day, a description of which Jesus had given in his lifetime, saying, (Matthew 16:27,) The Son of man shall come in the glory of his Father, &c. We may therefore infer that the cloud whereon he now ascended, being like that in which he is to come again, was more bright and pure than the clearest lambent flame; for it was the glory of the Father, that is, the shechinah, or visible symbol of the divine presence, which appeared to the patriarchs in ancient times; which filled the temple at its dedication, (2 Chronicles 7:3,) and which, in its greatest splendour, cannot be beheld with mortal eyes, and so, for that reason, is called the light inaccessible, in which God dwells, 1 Timothy 6:16. It was on this occasion, probably, that our Lord’s body was changed, acquiring the glories of immortality, perhaps, in the view of his disciples; for flesh and blood, such as he rose with, cannot inherit the kingdom of God. Accordingly, the body which he now has is called a glorious body, and declared to be of the same nature with that which the saints shall have after their resurrection, Philippians 3:21. Wherefore, though the Scripture is silent as to the time when this change passed upon Christ’s body, we must suppose that it happened either immediately before his ascension, or in the time of it, or soon after it. As he ascended up into the skies, the flaming cloud which surrounded him, leaving a tract of light behind it, marked his passage through the air, but gradually lost its magnitude in the eyes of them who stood below, till, soaring high, he and it vanished out of their sight.
“In this illustrious manner did the Saviour depart, after having finished the grand work which he came down upon earth to execute; a work which God himself, in the remotest eternity, contemplated with pleasure; which angels anciently with joy described as to happen; and which, through all eternity to come, shall, at periods the most immensely distant from the time of its execution, be looked back upon with inexpressible delight by every inhabitant of heaven. For though the little affairs of time may vanish altogether and be lost, when they are removed far back by the endless progression of duration, this object is such, that no distance, however great, can lessen it. The kingdom of God is erected upon the incarnation and sufferings of the Son of God, the kingdom and city of God comprehending all the virtuous beings that are in the universe, made happy by goodness and love; and therefore none of them can ever forget the foundation on which their happiness stands firmly established. In particular, the human species, recovered by this labour of the Son of God, will view their deliverer, and look back on his stupendous undertaking with high ravishment, while they are feasting without interruption on its sweet fruits, ever growing more delicious. The rest of the members likewise of the city of God will contemplate it with perpetual pleasure, as the happy means of recovering their kindred that were lost; and, it may be, as the grand confirmation of the whole rational system, in their subjection to him who liveth and reigneth for ever, and whose favour is better than life.” — Macknight.
Joseph Sutcliffe
Ver. 11. Ye have seen him go into heaven. Dr. Herschel has discovered a dark place in the Milky Way, which he thinks leads immediately to the empyreal heavens. But I wrote the Reflections on this subject, at the close of this chapter, many years before I became acquainted with this idea of our learned astronomer.
Daniel Whedon
11. Men of Galilee—Galilean men; a pathetic epithet now, sending back their thoughts to their origin and home. Stand… gazing—After Jesus receded from sight they stood a long while gazing into the vacant sky, their eyes longing to recover that loved form now henceforth translated. The angels’ words rebuke their distrust and reassure their faith. In like manner—This passage is an immovable proof-text of the actual personal second advent of our Jesus. It is the same personal, visible Jesus which ascended that shall come. The coming shall be in like manner with the going. A figurative or spiritual coming would clearly not be a coming of the same Jesus, and still more clearly not a coming in like manner. So in Matthew 24:30, “They shall see the Son of man coming in the clouds of heaven.” See notes on that chapter. Very natural was it for these apostles to infer, what was not said, that they should see him during their own day instead of the day of their resurrection.
Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey.
John Wesley
V. 12. A Sabbath-day's journey-The Jews generally fix this to two thousand cubits, which is not a mile.
Adam Clarke
Verse 12. A Sabbath day’s journey.] See the difficulties in this verse explained in Clarke’s note on “Luke 24:50”. A Sabbath day’s journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day’s journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day’s journey, as St. Luke here remarks. See the notes referred to above.
Joseph Benson
Verse 12. Then returned they unto Jerusalem — According to their Master’s appointment, having first worshipped him, Luke 24:52. Here they were in the midst of enemies; but it seems, though immediately after Christ’s resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee, no notice was taken of their return to the city, nor any further search made for them. In Jerusalem they employed themselves in a daily course of public and private devotion, rejoicing in what they had seen and heard, and firmly believing some extraordinary event was at hand, whereby they should be more fully qualified for the great work assigned them; which, whatever the hazard of it might be, they were firmly determined to undertake and prosecute.
Joseph Sutcliffe
Ver. 12. Mount Olivet, which is from Jerusalem a sabbath day’s journey. An exact distance known on the great roads by a post, which, as rabbi Maimonides says, was four thousand cubits, or more than two thousand paces. We find no law regulating walks in the city; but in case of journies on the sabbath, the presuming culprit was liable to thirteen lashes with a whip of three tails; “forty stripes save one.”
Daniel Whedon
12. Mount called Olivet—Luke’s language here implies that Theophilus was unfamiliar with the locality. A sabbath day’s journey—About half a furlong less than a mile.
“It would appear from the Talmudics that it was no violation of the sabbath day, while in the desert, to traverse the whole camp, which is believed to have been twelve miles square; nor was it unlawful to walk through a city on that holy day, no matter how extensive it might be. But after the erection of the temple, sabbath locomotion seems to have been greatly circumscribed without the city. No one was permitted to go beyond the limits of the suburbs of the city on that sacred day—a distance of one mile—and this seems to have regulated a sabbath day’s journey. Some have estimated it as high as two miles, and some, by way of accommodation, as low as seven, or seven and a half furlongs; but there is no just reason to question the correctness of the ordinary estimate. The Jewish mile was composed of one thousand paces of five feet, or one thousand six hundred and sixty-six yards, and was therefore nearly one hundred yards shorter than our mile.”—Barclay’s City of the Great King, p. 69.
Why does Luke mention that it was a sabbath day’s journey? Perhaps to identify the locality. But Chrysostom thinks because it was sabbath day; and Alford adds, perhaps in order to obviate the offence taken at its being a longer walk on that day.
And 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.
John Wesley
V. 13. They went up into the upper room-The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the house, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Matthew 10:2; Mark 3:14; Luke 6:13.
Adam Clarke
Verse 13. They went up into an upper room] This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Luke 24:53, it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles lodged, ou hsan katamenontev, and therefore most probably a private house.
Joseph Benson
Verses 13, 14. When they were come, they went up into an upper room — Where they usually held their meetings. The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the houses, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Here all the eleven were assembled, who all continued with one accord in prayer and supplication — And that with great intenseness and ardour of soul; with the women — Who were formerly mentioned as attending the cross of their Lord, and being early at the sepulchre on the day in which he arose; and Mary the mother of Jesus — Mentioned here the last time in the Scriptures; and with his brethren — His near kinsmen, who for some time did not believe; probably not till near, or even after, the time of his death.
Daniel Whedon
13. Come in—To the city. Upper room. Probably the same as the room of the Pentecost. Not, as some have supposed, in the temple, for the Jewish authorities would not have permitted so bold proceedings on the part of the disciples of the lately crucified Jesus. (See note, Acts 2:1.) It accords with ecclesiastical tradition, and seems in itself probable, that it was the same room where the Passover was celebrated, where Matthias was elected, where the Pentecostal effusion was bestowed, where the seven deacons were appointed, and where the first council of Jerusalem was held. Abode—Rather, were abiding. That is, were customarily staying there as their special place of prayer. This no way contradicts Luke 24:53, which simply asserts that they also constantly frequented the temple. On the catalogue of apostles which follows, compare Matthew 10:2-4 and Luke 6:13-16.
These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
John Wesley
V. 14. His brethren-His near kinsmen, who for some time did not believe; it seems not till near his death.
Adam Clarke
Verse 14. These-continued-in prayer and supplication] Waiting for the promise of the Father, according to the direction of our Lord, Luke 24:49. The words kai th dehsei, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic, Æthiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this omission, because, say they, th proseuch and th dehsei, prayer and supplication, mean the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition.
With the women] Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Matthew 8:14, and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended.
Joseph Benson
Verses 13, 14. When they were come, they went up into an upper room — Where they usually held their meetings. The upper rooms, so frequently mentioned in Scripture, were chambers in the highest part of the houses, set apart by the Jews for private prayer. These, on account of their being so retired and convenient, the apostles now used for all the offices of religion. Here all the eleven were assembled, who all continued with one accord in prayer and supplication — And that with great intenseness and ardour of soul; with the women — Who were formerly mentioned as attending the cross of their Lord, and being early at the sepulchre on the day in which he arose; and Mary the mother of Jesus — Mentioned here the last time in the Scriptures; and with his brethren — His near kinsmen, who for some time did not believe; probably not till near, or even after, the time of his death.
Joseph Sutcliffe
Ver. 14. These all continued with one accord in prayer and supplication. Ministers must not meet and part without prayer.
With the women: sun gunaixi. Calvin reads, avec leurs femmes, with their wives; and he is followed by Beza, and Piscator. Peter and Philip were married, among the apostles; and it is likely that many of the seventy disciples had wives also. This text however does not treat of matrimony, but of the persons assembled together for worship, though it was usual for the jews to bring their wives to the feasts when they were able to travel. Tremellius has cum uxoribus, and he adds, in a short note, that their wives accompanied them in the dangers of their travels.
Mary the mother of Jesus, with his brethren. That is, his relatives in the flesh were all present in this assembly, joining in prayer and supplication, and waiting to see what the Lord would do. This is the first satisfactory evidence we have of the piety of these interesting persons, the brethren of our Lord.
Daniel Whedon
14. All continued—During the ten days to the feast of Pentecost. Prayer and supplication—The word supplication, being wanting in some manuscripts, is of doubtful genuineness. Prayer is the more general term, including all sorts of uttered or mental worship, whether of simply thanks or petition. Supplication is simply the ardent expression of our wants. With the women—Our minds naturally revert to the women from Galilee, who supplied the wants, watched the cross, and visited the sepulchre of Jesus. But as the phrase is simply with women, the article being omitted from the Greek, we cannot be absolutely certain that they are the same. It may simply mean that both sexes were present. Mary. (See note on Matthew 1:18.) Brethren. (See note on Matthew 13:55.) It is perfectly clear from this passage that these brothers of Jesus were not the same with the apostles of the same name. The semi-scepticism with which they were animated in John 7:3 (where see our note) has passed away. The scenes, perhaps, of the cross and the ascension have sobered their spirit and deepened their faith.
From the mount of the ascension, where their first dismay at the loss of Jesus was dismissed by the words of the angels, the apostles hasten with joy to the high place of prayer. Inspired with that measure of the Spirit once preparatorily breathed upon them by Jesus, instructed by the lessons of the forty days closed by the final ascent of the Lord, they now have attained a point at which they comprehend their position and joyfully understand their duty. They know how they are to tarry at Jerusalem for the great baptism of the Spirit and the gift of power. (Verses 5, 8.) Then with what immediateness, continuity, and oneness of accord do they set themselves to prayer and supplication! When men object that the powerful rush of the Pentecostal Spirit implies an unseemly overthrow of the free agency of this holy company, they forget with what devout persistence in prayer their whole souls had been consecrated to the occasion, so that their clarified intellects, their inmost hearts, and their eager wills were ready at the moment to co-operate with the fulness of the Spirit, so that the most perfect freedom, both of God and man, united in the blessed work.
4. The recompletion of the apostolic number. Verses 15-26. On the apostolic number twelve, see our vol. ii, p. 81. As Jesus is now enthroned on high over the house of Israel, temporal and spiritual, so it befits that his viceroys (see our note on Matthew 19:28) should in their complete significant number receive the unction of the Pentecostal Spirit. Accordingly, we see (Acts 2:14) that the full twelve stand up on that occasion as the divinely recognised number. In this we recognise the full disproof of the opinion sometimes maintained, that Paul, not Matthias, was “the twelfth apostle.” If the apostles in this election acted mistakenly and without Divine guidance, it was an act of most officious impertinence, and it is utterly unsupposable that Luke should record it in full as among truly apostolic acts. His closing assertion that Matthias was “numbered with the eleven apostles” no doubt expresses the permanent acceptance of the Church, even after the day of Pentecost. We do not hesitate, therefore, to reckon it as one of the preparatories for the Pentecost that the organic number of the apostles should be complete.
And 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,)
John Wesley
V. 15. The number of persons together-Who were together in the upper room.
were a hundred and twenty-But he had undoubtedly many more in other places; of whom more than five hundred saw him at once after his resurrection, 1 Corinthians 15:6.
Adam Clarke
Verse 15. In the midst of the disciples] maqhtwn; but instead of this, adelfwn, brethren, is the reading of ABC, a few others, with the Coptic, Æthiopic, Armenian, and Vulgate. This seems the best reading, because of what immediately follows; for it was not among the disciples merely that he stood, but among the whole company, which amounted to one hundred and twenty. It is remarkable that this was the number which the Jews required to form a council in any city; and it is likely that in reference to this the disciples had gathered together, with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy-two whom he had sent forth to preach, Luke 10:1, &c., thus they formed a complete council in presence of which the important business of electing a person in the place of Judas was to be transacted.
Joseph Benson
Verse 15. In those days — While they were waiting for the promise of the Spirit; Peter stood up in the midst of the disciples — Probably being under a peculiar divine influence on this occasion. The number of the names, or persons, together — That is, who were together in the upper room; were a hundred and twenty — It seems the greater part of the five hundred to whom Christ had appeared (see 1 Corinthians 15:6) continued in Galilee during this interval between the feast of the passover and that of pentecost. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ’s own kindred, country, and company, made up this one hundred and twenty; and that these were a sort of synod, or congregation of ministers, a standing presbytery, (Acts 4:23,) to whom none of the rest durst join themselves, Acts 5:13; and that they continued together till the persecution at Stephen’s death dispersed them all but the apostles, Acts 8:1. But he thinks that, besides these, there were many hundreds, if not thousands, in Jerusalem at this time who believed; and indeed we read of many who believed on him there, but durst not confess him. Here was the beginning of the Christian Church; this one hundred and twenty was the grain of mustard-seed that was to grow into a tree, the leaven that was to leaven the whole lump.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
15. In those days—The ten days between the ascension and the Pentecost. Peter stood up.—After his terrible fall, and his full restoration by Jesus himself, (see John’s account in the closing chapter of his Gospel,) Peter resumes his place as eminent among his equals of the apostolic body. He has, indeed, no popish power to elect an apostle or a bishop, but he is leader in the process of election by others equally with himself. Names— For the persons bearing the names, which were probably enrolled upon some record. So Revelation 3:4, “Thou hast a few names (for persons) even in Sardis which have not defiled their garments,” where, doubtless, allusion is made to the Church record. (See note on Acts 3:16.) About a hundred and twenty—The hundred and twenty satraps, says Grotius, of a kingdom much greater than the realm of Darius. (Daniel 6:1.) We rather think this number to be the apostolic twelve, multiplied by the Gentile or national ten: just as the seventy deacons were the sacred seven multiplied by ten, and the forty days (see note on verse 3) are the sacred four multiplied by ten. So the beast of seven heads has ten Gentile or national horns; and the commandments for all nations are ten. We suppose that the number of Christians in Jerusalem was larger than this; and very probably this exact number was seldom present, but only about that named figure. Hence it is hardly too much to suspect that this about one hundred and twenty were an enrolled organic number hinted here by Luke to be symbolically representative of the whole Church of the Christian ages. (See on Sacred Numbers, vol. i, pp. 79, 105.) As such they received the pentecostal outpouring. (See note on Acts 2:1.)
Peter’s First Speech—that to the one hundred and twenty, 16-22.
Men 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.
Adam Clarke
Verse 16. The Holy Ghost by the mouth of David] Thus is a strong attestation to the Divine inspiration of the book of Psalms. They were dictated by the Holy Spirit, and spoken by the mouth of David.
Joseph Benson
Verses 16, 17. Men and brethren — Though our Lord never addressed the people thus, (perhaps because it would have implied an equality not suitable to the dignity of his character,) yet the apostles frequently did, when they spoke to Jews or Christians, but never when speaking to the Gentiles. This implies, that they recognised a two-fold relation to their own countrymen, “as men of the same nature, descended from Adam; and as brethren of the same favoured family, as descended from Abraham.” — Scott. This scripture must needs have been fulfilled — Two prophecies are afterward quoted for this purpose, verse 20, from Psalm 69:25, and 109:8; (on which passages see the notes;) and it has been matter of much debate, whether they do, in their original sense, refer to Judas or to the enemies of David. It is certain the sixty-ninth Psalm is not to be confined to Judas; for Paul (Romans 11:9, 10) has quoted the 22d and 23d verses of it as applicable to the unbelieving Jews in general: and “there are so many passages in both these psalms more applicable to David than to Christ, that I was very inclinable,” says Dr. Doddridge, “to render the words before us thus: The scripture which the Holy Ghost spake before, by the mouth of David, must necessarily have been fulfilled concerning Judas, &c.; and to have explained them as if the apostle had said, ‘That vengeance which David foretold, as to be executed on his enemies, must much more fall on Judas, whose perfidious and cruel attack on Christ himself rendered him so much more criminal.’ But it is certain, the order of the Greek words will not naturally admit this interpretation. I therefore conclude that, while David prophesied of the calamities which should befall his persecutors, it was revealed to him by the Holy Spirit, that the enemies and murderers of the Messiah should inherit those curses in all their terror, and be yet more miserable than the persons on whom they were more immediately to fall. This fact I take to be asserted in these words, as what was revealed by the same Spirit to the Apostle Peter:” an interpretation “which may serve as a key to many other passages of the New Testament.”
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
16. Must needs have been fulfilled—The divine foresight, anticipating what Judas would freely do, has provided for and adopted it into its plan for its own conduct. (See note on Matthew 11:25.) They must, therefore, accept it as no unexpected event, and act accordingly. Holy Ghost… spake—The inspiring Spirit, perhaps, had a higher and broader meaning than David himself understood.
For he was numbered with us, and had obtained part of this ministry.
Adam Clarke
Verse 17. Obtained part of this ministry.] elace ton klhron, He obtained the lot of this ministry-not that he or any of the twelve apostles, was chosen to this ministry by lot, but as lot signifies the portion a man has in life, what comes to him in the course of the Divine providence, or as an especial gift of God’s goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the reader is referred to the notes on Leviticus 16:8, 9; Joshua 14:2: see also Acts 1:26.
Joseph Benson
Verses 16, 17. Men and brethren — Though our Lord never addressed the people thus, (perhaps because it would have implied an equality not suitable to the dignity of his character,) yet the apostles frequently did, when they spoke to Jews or Christians, but never when speaking to the Gentiles. This implies, that they recognised a two-fold relation to their own countrymen, “as men of the same nature, descended from Adam; and as brethren of the same favoured family, as descended from Abraham.” — Scott. This scripture must needs have been fulfilled — Two prophecies are afterward quoted for this purpose, verse 20, from Psalm 69:25, and 109:8; (on which passages see the notes;) and it has been matter of much debate, whether they do, in their original sense, refer to Judas or to the enemies of David. It is certain the sixty-ninth Psalm is not to be confined to Judas; for Paul (Romans 11:9, 10) has quoted the 22d and 23d verses of it as applicable to the unbelieving Jews in general: and “there are so many passages in both these psalms more applicable to David than to Christ, that I was very inclinable,” says Dr. Doddridge, “to render the words before us thus: The scripture which the Holy Ghost spake before, by the mouth of David, must necessarily have been fulfilled concerning Judas, &c.; and to have explained them as if the apostle had said, ‘That vengeance which David foretold, as to be executed on his enemies, must much more fall on Judas, whose perfidious and cruel attack on Christ himself rendered him so much more criminal.’ But it is certain, the order of the Greek words will not naturally admit this interpretation. I therefore conclude that, while David prophesied of the calamities which should befall his persecutors, it was revealed to him by the Holy Spirit, that the enemies and murderers of the Messiah should inherit those curses in all their terror, and be yet more miserable than the persons on whom they were more immediately to fall. This fact I take to be asserted in these words, as what was revealed by the same Spirit to the Apostle Peter:” an interpretation “which may serve as a key to many other passages of the New Testament.”
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
17. Numbered—Chosen, counted and registered as one of the sacred twelve. Obtained part—Rather, received lot. Intimating that the apostolic office was no mere human choice, but a divine allotment.
Now 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.
John Wesley
V. 18. This man purchased a field with the reward of iniquity-That is, a field was purchased with the reward of his iniquity; though very possibly Judas might design the purchase.
And falling down on his face-It seems the rope broke before, or as he died.
Adam Clarke
Verse 18. Purchased a field with the reward of iniquity] Probably Judas did not purchase the field himself, but the money for which he sold his Lord was thus applied, see Matthew 27:6-8. It is possible, however, that he might have designed to purchase a field or piece of ground with this reward of his iniquity, and might have been in treaty far it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests, knowing his intentions, might have completed the purchase, and, as Judas was now dead, applied the field thus bought for the burial of strangers, i.e. Jews from foreign parts, or others who, visiting Jerusalem, had died there. Though this case is possible, yet the passage will bear a very consistent interpretation without the assistant of this conjecture; for, in ordinary conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a hazardous enterprise, he is gone to seek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself; of another who has suffered much in consequence of his crimes, he has purchased repentance at a high price, &c., &c. All these, though undesigned, were consequences of certain acts, as the buying of the yield was the consequence of Judas’s treason.
And falling headlong, he burst asunder] It is very likely that the 18th and 19th verses {Acts 1:18, 19} are not the words of Peter, but of the historian, St. Luke, and should be read in a parenthesis, and then the 17th and 20th verses {Acts 1:17, 20} will make a connected sense. (ln the case of Judas, and the manner of his death, see the observations at the end of this chapter. See Clarke “Acts 1:26”.
Joseph Benson
Verses 18-20. This man purchased a field with the reward of iniquity — That is, a field was purchased therewith: for that reward, being restored by him to the chief priests, had been paid by them for the purchase of a field, which, in some sense, he might be said to have purchased, having supplied the money that paid for it. See note on Matthew 27:3-10, where the next clause also, namely, his falling headlong, and bursting asunder, (in consequence, probably, of the rope breaking wherewith he hanged himself,) so that his bowels gushed out, is explained at large. It is justly observed by Dr. Doddridge, that an action is sometimes said in Scripture to be done by a person who was the occasion of doing it. See Genesis 42:38; Exodus 23. 8; Romans 14:15; 1 Corinthians 7:16; 1 Timothy 4:16. And it was known to all the dwellers at Jerusalem — The fact was public and notorious, and, the circumstance being extraordinary, it was so much noticed as to become the subject of general conversation; insomuch as that field — Which was so purchased; is called in their proper tongue, (Chaldaio-Syriac,) Aceldama, the field of blood — As being bought with money which was, in more senses than one, the price of blood; having been the cursed hire for which Judas sold the blood of his Master, and, in effect, his own. We must either suppose that Luke added the expression, that is, the field of blood, to the words of Peter, for the use of Theophilus and other readers who did not understand the language of Palestine, or that the whole verse is to be considered as Luke’s words, and to be read in a parenthesis. It may not be improper to observe here, that Aringhius (in his Romans Subterran., p. 436) mentions a funeral inscription dug up in the Via Nomentana, in Italy, by which it appears that the fate of Judas became a proverbial form of cursing. For it is written in the book of Psalms — See note on verse 16.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
18. Purchased a field—He did not purchase the field in his own person, nor intentionally. He did it through the priests, by setting agoing the causes by which it became purchased. He hoped to enrich himself; he only bought a burial-ground for refugees like himself. So often our human thought attributes an effect back to an earlier cause or agent. So Joseph “laid the body of Christ” in the tomb through others’ hands. Matthew 27:60. (See note on John 4:2.) Burst asunder—Matthew says that Judas went and hanged himself. Luke here adds that he also fell, burst asunder, and his bowels gushed out. It is impossible for objectors to make out any contradiction here, for all the circumstances may be true of the same person as successive items in the same event. Judas may have hung himself on some dizzy precipice, and the rope breaking may have let him fall, breaking himself asunder on some projecting point of rock and crushing him at bottom by the force of his fall. No one can say this was the method; but this hypothesis, at least, shows that there is no impossibility for both accounts to be true. (See notes on Matthew 27:5-8.) But, it is asked, Why does each omit what the other states, precisely as if he knew nothing of it? Matthew, we answer, like a rapid historian, intends only to mark his death by suicide; Luke, whose account evidently intends to be incomplete, presupposing an abundance of circumstances he does not narrate, is painting those opprobrious points in the traitor’s death which indicate the Divine abhorrence of his wickedness.
And 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.
John Wesley
V. 19. In their own tongue-This expression, That is, the field of blood, St. Luke seems to have added to the words of St. Peter, for the use of Theophilus and other readers who did not understand Hebrew.
Adam Clarke
Verse 19. It was known unto all the dwellers at Jerusalem] The repentance of Judas, his dying testimony in behalf of our Lord’s innocence, and his tragical death, were publicly known, as was also the transaction about the purchase of the field, and hence arose the name by which at was publicly known. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost. That field is called in their proper tongue, Aceldama] This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of Chaldaio-Syriac which was commonly spoken. The word in the Syriac version is [Syriac] chacal-demo, and literally signifies the field of blood; because it was bought by the price of the life or blood of the Lord Jesus.
Joseph Benson
Verses 18-20. This man purchased a field with the reward of iniquity — That is, a field was purchased therewith: for that reward, being restored by him to the chief priests, had been paid by them for the purchase of a field, which, in some sense, he might be said to have purchased, having supplied the money that paid for it. See note on Matthew 27:3-10, where the next clause also, namely, his falling headlong, and bursting asunder, (in consequence, probably, of the rope breaking wherewith he hanged himself,) so that his bowels gushed out, is explained at large. It is justly observed by Dr. Doddridge, that an action is sometimes said in Scripture to be done by a person who was the occasion of doing it. See Genesis 42:38; Exodus 23. 8; Romans 14:15; 1 Corinthians 7:16; 1 Timothy 4:16. And it was known to all the dwellers at Jerusalem — The fact was public and notorious, and, the circumstance being extraordinary, it was so much noticed as to become the subject of general conversation; insomuch as that field — Which was so purchased; is called in their proper tongue, (Chaldaio-Syriac,) Aceldama, the field of blood — As being bought with money which was, in more senses than one, the price of blood; having been the cursed hire for which Judas sold the blood of his Master, and, in effect, his own. We must either suppose that Luke added the expression, that is, the field of blood, to the words of Peter, for the use of Theophilus and other readers who did not understand the language of Palestine, or that the whole verse is to be considered as Luke’s words, and to be read in a parenthesis. It may not be improper to observe here, that Aringhius (in his Romans Subterran., p. 436) mentions a funeral inscription dug up in the Via Nomentana, in Italy, by which it appears that the fate of Judas became a proverbial form of cursing. For it is written in the book of Psalms — See note on verse 16.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
19. Known unto all—A bold appeal to public notoriety, indicating the full confidence of the writer in the public truth of the narrative. The crucifixion of Jesus, we infer, was no obscure event, but had made a wide and solemn impression on the minds of the people of Jerusalem. In their proper tongue—The Aramaic, or Syro-Chaldaic. This was probably the very dialect in which Peter was speaking. He could not, therefore, have called it “their proper tongue,” for it was his own, nor would the name have needed translation. The words are, therefore, Luke’s, and intended for more distant readers. (See note above on 18, 19.) Aceldama… field of blood— As bought with the price of Jesus’ blood.
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.
John Wesley
V. 20. His bishopric-That is, his apostleship. Psalm 69:25.
Adam Clarke
Verse 20. For it is written in the book of Psalms] The places usually referred to are Psalm 69:25: Let their habitation be desolate, and let none dwell in their tents. And Psalm 109:8: Let his days be few, and let another take his office, wtdqp pekudato, his overseership, his charge of visitation or superintendence, translated by the SEPTUAGINT, thn episkophn, VULGATE, episcopatum; and WE, following both, bishopric, but not with sufficient propriety, for surely the office or charge of Judas was widely different from what we call bishopric, the diocess, estate, and emoluments of a bishop. episkopov, episcopos, which was corrupted by our Saxon ancestors into [Anglo-Saxon], biscop, and by us into bishop, signifies literally an overseer or superintendent, from epi, over, and skeptomai, I see, a person who had the inspection, overseeing, or superintendence of others. The ancient episkopoi were persons who had the care of different congregations of the Church of Christ; who travelled, preached, enforced the discipline of the Church, and took care to prevent false doctrines, heresies, &c. Those who still deserve this title, and it is an august and noble one, walk by the same rule, and mind the same thing. episkopov, episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the primitive Church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defenses of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches.
The words quoted from the Psalms were originally spoken against the enemies of David; and as David, in certain particulars, was a type of Christ, the words are applied to him in an especial manner who had sinned against his own soul and the life of his Master.
Joseph Benson
Verses 18-20. This man purchased a field with the reward of iniquity — That is, a field was purchased therewith: for that reward, being restored by him to the chief priests, had been paid by them for the purchase of a field, which, in some sense, he might be said to have purchased, having supplied the money that paid for it. See note on Matthew 27:3-10, where the next clause also, namely, his falling headlong, and bursting asunder, (in consequence, probably, of the rope breaking wherewith he hanged himself,) so that his bowels gushed out, is explained at large. It is justly observed by Dr. Doddridge, that an action is sometimes said in Scripture to be done by a person who was the occasion of doing it. See Genesis 42:38; Exodus 23. 8; Romans 14:15; 1 Corinthians 7:16; 1 Timothy 4:16. And it was known to all the dwellers at Jerusalem — The fact was public and notorious, and, the circumstance being extraordinary, it was so much noticed as to become the subject of general conversation; insomuch as that field — Which was so purchased; is called in their proper tongue, (Chaldaio-Syriac,) Aceldama, the field of blood — As being bought with money which was, in more senses than one, the price of blood; having been the cursed hire for which Judas sold the blood of his Master, and, in effect, his own. We must either suppose that Luke added the expression, that is, the field of blood, to the words of Peter, for the use of Theophilus and other readers who did not understand the language of Palestine, or that the whole verse is to be considered as Luke’s words, and to be read in a parenthesis. It may not be improper to observe here, that Aringhius (in his Romans Subterran., p. 436) mentions a funeral inscription dug up in the Via Nomentana, in Italy, by which it appears that the fate of Judas became a proverbial form of cursing. For it is written in the book of Psalms — See note on verse 16.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
20. For—Referring to David spake in verse 16. The distance of the reference shows that verses 18 and 19 are Luke’s parenthesis inserted in Peter’s speech. Psalms—Peter here quoted Psalm 69:25, and 109:8, both of which are considered by biblical scholars as Messianic Psalms. That is, Christ is represented in those Psalms by his great type, the royal David, the psalmist himself. The psalmist’s words are, “Let their habitation be desolate, and let none dwell therein,” where, probably, Ahithophel is really indicated under the plural them, which Peter explains by rendering it his. So, habitation and tents meaning the same thing, Peter omits the last. In Psalm 108:9, the words in our English translation are, Let another take his office. The word bishopric is here capriciously used by our translators for the Greek of the Septuagint, episkophn, overseer-ship. But though the application of these words to Judas is to be admitted by every believing Christian, and served to guide the apostles aright on this occasion, yet this prophecy could not be conclusively used to convince a sceptic. Prophetic passages are divisible into two classes, namely, those which are explicit and demonstrative, and may be used to convince infidels of the divinity of the Scriptures; and those which can be used only within the Church, by her own interpretation, to guide her own belief and action. The clause in the last-quoted psalm, Let another take his office, was proof to the present assembly that a successor was required in Judas’ apostolate. The promise of twelve apostolic thrones was originally made to include Judas; but another was to inherit that promise in his place, just as Gentiles inherit the Abrahamic promises.
Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,
John Wesley
V. 21. All the time that the Lord Jesus was going in and out-That is, conversing familiarly:
over us-as our Master. Psalm 109:8.
Adam Clarke
Verse 21. Which have companied with us] They judged it necessary to fill up this blank in the apostolate by a person who had been an eye witness of the acts of our Lord.
Went in and out] A phrase which includes all the actions of life.
Joseph Benson
Verses 21-23. Wherefore of these men which have companied with us — Who have associated and conversed intimately with us, and attended all the time that the Lord Jesus went in and out, &c. — That is, exercised his ministry among us, and presided over us, and so can testify of all he did and said; beginning from the baptism of John — When he first entered on his ministry; unto that same day that he was taken up — Into heaven; must one be ordained to be a witness — To make up the number twelve, the number first chosen by Christ, answering to the twelve tribes of Israel. They might reasonably suppose that that number of the apostles, appointed by Christ, should be kept up; to be a witness with us of his resurrection — That great and fundamental fact upon which the proof of his being the Messiah evidently rests, and of the circumstances which preceded and followed it. And they appointed two — It is impossible, as well as quite unnecessary, that we should, at this distance of time, be able to assign a reason why the two that are afterward mentioned, and no more, were proposed as candidates. Perhaps a longer and more intimate acquaintance with our Lord than the other disciples present had enjoyed, might entitle them to a preference on this occasion. Joseph called Barsabas — Some manuscripts read, Barnabas, but Dr. Benson seems to have assigned solid reasons for concluding this was not Barnabas the Cyprian, (Acts 4:36,) of whom we read so often in this history, whose name was also Joses, or Joseph, (which are both the same,) but rather the Joseph mentioned Matthew 27:56; and Mark 6:3; the son of Cleophas, or Alpheus, and brother to, at least, two of the apostles, James the Less, and Jude.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
21. Wherefore—Since the place of the apostate must be filled. Men… with us—The description implies that there were those besides the apostles, as, for instance, some of the seventy, who attended the ministry of Jesus closely enough to become apostles.
Beginning 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.
John Wesley
V. 22. To be a witness with us of his resurrection-And of the circumstances which preceded and followed it.
Adam Clarke
Verse 22. Beginning from the baptism of John] From the time that Christ was baptized by John in Jordan; for it was at that time that his public ministry properly began.
Must one be ordained] This translation misleads every reader who cannot examine the original text. There is no term for ordained in the Greek: genesqai, to be, is the only word in the verse to which this interpretation can be applied. The New Testament printed at London, by Robert Barker, the king’s printer, in 1615, renders this and the preceding verse more faithfully and more clearly than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conversant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them BE MADE a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as imposition of hands, &c., although nothing of the kind appears to have been employed.
Joseph Benson
Verses 21-23. Wherefore of these men which have companied with us — Who have associated and conversed intimately with us, and attended all the time that the Lord Jesus went in and out, &c. — That is, exercised his ministry among us, and presided over us, and so can testify of all he did and said; beginning from the baptism of John — When he first entered on his ministry; unto that same day that he was taken up — Into heaven; must one be ordained to be a witness — To make up the number twelve, the number first chosen by Christ, answering to the twelve tribes of Israel. They might reasonably suppose that that number of the apostles, appointed by Christ, should be kept up; to be a witness with us of his resurrection — That great and fundamental fact upon which the proof of his being the Messiah evidently rests, and of the circumstances which preceded and followed it. And they appointed two — It is impossible, as well as quite unnecessary, that we should, at this distance of time, be able to assign a reason why the two that are afterward mentioned, and no more, were proposed as candidates. Perhaps a longer and more intimate acquaintance with our Lord than the other disciples present had enjoyed, might entitle them to a preference on this occasion. Joseph called Barsabas — Some manuscripts read, Barnabas, but Dr. Benson seems to have assigned solid reasons for concluding this was not Barnabas the Cyprian, (Acts 4:36,) of whom we read so often in this history, whose name was also Joses, or Joseph, (which are both the same,) but rather the Joseph mentioned Matthew 27:56; and Mark 6:3; the son of Cleophas, or Alpheus, and brother to, at least, two of the apostles, James the Less, and Jude.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
22. Witness—See note on Luke 1:2. And this description of the proper requisites for an apostle implies, externally, complete knowledge of facts and truths; and, internally, a firmness and faithfulness of adherence to Christ.
And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
John Wesley
V. 23. And they appointed two-So far the faithful could go by consulting together, but no further. Therefore here commenced the proper use of the lot, whereby a matter of importance, which cannot be determined by any ordinary method, is committed to the Divine decision.
Adam Clarke
Verse 23. They appointed two] These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper person, and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer.
Joseph called Barsabas] Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, Acts 4:36. But the person here is distinguished from the person there, by being called Justus.
Joseph Benson
Verses 21-23. Wherefore of these men which have companied with us — Who have associated and conversed intimately with us, and attended all the time that the Lord Jesus went in and out, &c. — That is, exercised his ministry among us, and presided over us, and so can testify of all he did and said; beginning from the baptism of John — When he first entered on his ministry; unto that same day that he was taken up — Into heaven; must one be ordained to be a witness — To make up the number twelve, the number first chosen by Christ, answering to the twelve tribes of Israel. They might reasonably suppose that that number of the apostles, appointed by Christ, should be kept up; to be a witness with us of his resurrection — That great and fundamental fact upon which the proof of his being the Messiah evidently rests, and of the circumstances which preceded and followed it. And they appointed two — It is impossible, as well as quite unnecessary, that we should, at this distance of time, be able to assign a reason why the two that are afterward mentioned, and no more, were proposed as candidates. Perhaps a longer and more intimate acquaintance with our Lord than the other disciples present had enjoyed, might entitle them to a preference on this occasion. Joseph called Barsabas — Some manuscripts read, Barnabas, but Dr. Benson seems to have assigned solid reasons for concluding this was not Barnabas the Cyprian, (Acts 4:36,) of whom we read so often in this history, whose name was also Joses, or Joseph, (which are both the same,) but rather the Joseph mentioned Matthew 27:56; and Mark 6:3; the son of Cleophas, or Alpheus, and brother to, at least, two of the apostles, James the Less, and Jude.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
23. They appointed two—That is, two were nominated, probably by common consent, and made to stand forth as candidates. Barsabas, the son of an oath; not to be confounded with Barnabas, a son of consolation. Surnamed Justus—In compliance with the custom of having a Roman name in addition to a Hebrew one. Neither of these two candidates is elsewhere named in sacred history, a silence which they share with most of the apostles. Eusebius says, on the authority of Papias, that Justus drank a cup of poison without harm.
And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,
Adam Clarke
Verse 24. Thou Lord, which knowest the hearts] su, kurie, kardiognwsta. The word kardiognwsthv, the searcher of hearts, seems to be used here as an attribute of God; he knows the hearts, the most secret purposes, intentions, and dispositions of all men; and because he is the knower of hearts, he knew which of these men he had qualified the best, by natural and gracious dispositions and powers, for the important work to which one of them was now to be appointed.
Joseph Benson
Verses 24, 25. And they prayed — With great seriousness and solemnity, and in faith, persuaded their prayer would be answered; Thou, Lord, which knowest the hearts of all men — With all the counsels, the designs, and desires thereof, with every secret sentiment of the soul, and all the future circumstances of every one’s life; show whether of these two thou hast chosen — They do not say, which of the seventy, for in the opinion of all present, none could stand in competition with these; but, which of these two, for they were persuaded Christ would appoint one of them, and it was determined to acquiesce entirely in his choice. It is fit God should choose his own servants, and so far as, by the disposals of his providence, the gifts of his Spirit, or in any other way, he shows whom he hath chosen, or what he hath chosen for us, we ought readily to comply with him, and to be perfectly satisfied. It is a comfort to us to be assured, in all our prayers for the welfare of the church and its ministers, that the God we pray to knows the hearts of all men, and hath them not only under his eye, but in his hand, and can turn them which way soever he will; can make them fit for his purpose if he do not find them so, by giving them another spirit. That he may take part of this ministry — The ministry of the gospel, the apostleship; may join with us in the work of serving Christ and his church; and glorifying God in saving the souls of men, and may share with us in the honour and happiness thereof; from which Judas by transgression fell, that he might go to his own place — His own, that is, says Grotius, “qui ipsi melius conveniebat quam apostolica functio,” which was more suitable for him than the apostolic office. The expression evidently means a place worthy of him, and which he had deserved by his sin. Hence some manuscripts, instead of idion, his own, read dikaion, just; that he might go to his just or proper place, a place agreeable to his actions, and therefore assigned him by the righteous judgment of God; namely, a place of punishment in hell. But it is objected, that it belonged not to Peter to pass sentence on Judas, or to affirm any thing of God’s secret counsels, such as Judas’s being consigned to future punishment. “This,” says Dr. Whitby, “is wonderful; that when Christ had pronounced him a devil; (John 6:71;) a son of perdition; (John 17:12;) and declared that it had been better for him that he had never been born; (Matthew 26:24 Matthew
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
24. They prayed—Man proposes, but God disposes. The human part of the work was done in selecting candidates; the Divine work remained of electing. Which knowest the hearts of all men—This phrase is a feeble rendering of a Greek single term, kardiognwsta, heart-searcher. Was this prayer offered to Christ? He claims the prerogative of searching hearts. Revelation 2:23. He was the true chooser of apostles. And he was customarily addressed, especially in Luke’s Gospel, by the title Lord, and is styled Lord Jesus in verse 21. The probabilities, then, are that the ascended Jesus was here invoked. Note Acts 5:1. Hast chosen—As if Christ’s choice were already made, and the lot only reveals it.
That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
John Wesley
V. 25. Fell-By his transgression-Some time before his death: to go to his own place-That which his crimes had deserved, and which he had chosen for himself, far from the other apostles, in the region of death.
Adam Clarke
Verse 25. That he may take part of this ministry, &c.] Instead of ton klhron, the lot, which we translate part, ton topon, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezæ, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of idion, own, the Codex Alexandrinus, and one of Matthai’s MSS., read dikaion, just-that he might go to his just or proper place. This verse has been variously expounded: 1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas.
2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased.
3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, &c. This is primarily the meaning of it in Numbers 24:25: And Balaam returned to HIS OWN PLACE, i.e. to his own country, friends, and employment.
4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecclesiastes 3:20: All go unto ONE PLACE: all are of the dust, and all turn to dust again.
But, 5. Some of the best critics assert that the words (as before hinted) belong to Matthias-his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas’s own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive HIS OWN reward, ton idion misqon, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter. See Clarke “Acts 1:26”.
Joseph Benson
Verses 24, 25. And they prayed — With great seriousness and solemnity, and in faith, persuaded their prayer would be answered; Thou, Lord, which knowest the hearts of all men — With all the counsels, the designs, and desires thereof, with every secret sentiment of the soul, and all the future circumstances of every one’s life; show whether of these two thou hast chosen — They do not say, which of the seventy, for in the opinion of all present, none could stand in competition with these; but, which of these two, for they were persuaded Christ would appoint one of them, and it was determined to acquiesce entirely in his choice. It is fit God should choose his own servants, and so far as, by the disposals of his providence, the gifts of his Spirit, or in any other way, he shows whom he hath chosen, or what he hath chosen for us, we ought readily to comply with him, and to be perfectly satisfied. It is a comfort to us to be assured, in all our prayers for the welfare of the church and its ministers, that the God we pray to knows the hearts of all men, and hath them not only under his eye, but in his hand, and can turn them which way soever he will; can make them fit for his purpose if he do not find them so, by giving them another spirit. That he may take part of this ministry — The ministry of the gospel, the apostleship; may join with us in the work of serving Christ and his church; and glorifying God in saving the souls of men, and may share with us in the honour and happiness thereof; from which Judas by transgression fell, that he might go to his own place — His own, that is, says Grotius, “qui ipsi melius conveniebat quam apostolica functio,” which was more suitable for him than the apostolic office. The expression evidently means a place worthy of him, and which he had deserved by his sin. Hence some manuscripts, instead of idion, his own, read dikaion, just; that he might go to his just or proper place, a place agreeable to his actions, and therefore assigned him by the righteous judgment of God; namely, a place of punishment in hell. But it is objected, that it belonged not to Peter to pass sentence on Judas, or to affirm any thing of God’s secret counsels, such as Judas’s being consigned to future punishment. “This,” says Dr. Whitby, “is wonderful; that when Christ had pronounced him a devil; (John 6:71;) a son of perdition; (John 17:12;) and declared that it had been better for him that he had never been born; (Matthew 26:24 Matthew
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
25. Part—The best readings would substitute place for part here. And then we seem to have a sort of antithesis. The new apostle elect must take place in the apostleship that Judas may go to his own place. His own place—Of the different interpretations of this phrase (which may be found in Clarke on the passage) but one possesses the slightest probability. Judas had fallen from what was not his place to go to the place which belongs to final apostates, hell. Kuinoel abundantly proves this by examples from Jewish classic and apostolic authors. Thus, upon Numbers 24:25, one Jewish writer thus comments: “Balaam went to his own place, that is, Gehenna,” [hell.] The Targum on Ecclesiastes 6:6, says, “On the day of his death his soul descended into Gehenna, into the single place, where all sinners go.” St. Ignatius, in his Epistle to the Magnesians, says, “When things have come to an end, there occur two ways, death and life, and each one will go to his own place.” Clement, Bishop of Rome, says of Peter, “Having suffered many labours, and so suffered martyrdom, he went to the due place of glory.” Thus every person in this world of probation has his own place in the world of retribution; a place made his own by his own conduct and character.
And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
Adam Clarke
Verse 26. They gave forth their lots] In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, &c., to put in the hand and draw out one of the lots, and then the case was decided. I have considered this subject at large on Leviticus 16:8, 9; and Joshua 14:2.
He was numbered with the eleven apostles.] The word
sugkateyhfisqh, comes from sun, together with, kata, according to, and yhfov, a pebble or small stone, used for lots, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, &c., from calculus, a small stone or pebble. From this use of the word, though it signifies in general to sum up, associate, &c., we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn; God was entreated to direct the choice; one drew out a lot; the person whose name was inscribed on it was thereby declared to be the object of God’s choice, and accordingly associated with the disciples. But it is possible that the whole was decided by what we commonly call ballot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fountains under God of the whole Christian Church, as the twelve sons of Jacob had been of the Jewish Church. For it has already been remarked that our Lord formed his Church on the model of the Jewish. See Clarke’s notes on “John 17:1”, &c. As the Holy Ghost, on the day of pentecost, was to descend upon them and endue them with power from on high, it was necessary that the number twelve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve, we are not informed: the original number was soon broken by persecution and death. ON the death of Judas there is a great diversity of opinion among learned men and divines.
1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that, the rope breaking, he fell down, was burst with the fall, and thus his bowels gushed out.
2. That, having hanged himself, he was thrown on the dunghill, and, the carcass becoming putrid, the abdomen, which soonest yields to putrefaction burst, and the bowels were thus shed from the body, and possibly torn out by dogs.
3. That, being filled with horror and despair, he went to the top of the house, or to some eminences and threw himself down; and thus, failing headlong, his body was broken by the fall, and his bowels gushed out.
4. That Satan, having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus, his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot’s opinion, and has been noticed on Matthew 27:5.
5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text, and in Matthew 27:5, are to be understood. The late Mr. Wakefield defends this meaning with great learning and ingenuity.
6. Others suppose the expressions to be figurative: Judas having been highly exalted, in being an apostle, and even the purse-bearer to his Lord and brother disciples, by his treason forfeited this honour, and is represented as falling from a state of the highest dignity into the lowest infamy, and then dying through excessive grief. The Rev. John Jones, in his Illustrations of the four Gospels, sums up this opinion thus: “So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief as occasioned the rupture of his bowels, and ended in suffocation and death.” P. 571. After the most mature consideration of this subject, on which I hesitated to form an opinion in the note, see Clarke “Matthew 27:5”, I think the following observations may lead to a proper knowledge of the most probable state of the case. 1. Judas, like many others, thought that the kingdom of the Messiah would be a secular kingdom; and that his own secular interests must be promoted by his attachment to Christ. Of this mind all the disciples seem to have been, previously to the resurrection of Christ. 2. From long observation of his Master’s conduct, he was now convinced that he intended to erect no such kingdom; and that consequently the expectations which he had built on the contrary supposition must be ultimately disappointed. 3. Being poor and covetous, and finding there was no likelihood of his profiting by being a disciple of Christ, he formed the resolution (probably at the instigation of the chief priests) of betraying him for a sum of money sufficient to purchase a small inheritance, on which he had already cast his eye. 4. Well knowing the uncontrollable power of his Master, he might take it for granted that, though betrayed, he would extricate himself from their hands; and that they would not be capable of putting him either to pain or death. 5. That having betrayed him, and finding that he did not exert his power to deliver himself out of the hands of the Jews, and seeing, from their implacable malice, that the murder of his most innocent Master was likely to be the consequence, he was struck with deep compunction at his own conduct, went to the chief priests, confessed his own profligacy, proclaimed the innocence of his Master, and returned the money for which he had betrayed him; probably hoping that they might be thus influenced to proceed no farther in this unprincipled business, and immediately dismiss Christ. 8. Finding that this made no impression upon them, from their own words, What is that to us? See thou to that, and that they were determined to put Jesus to death, seized with horror at his crime and its consequences, the remorse and agitation of his mind produced a violent dysentery, attended with powerful inflammation; (which, in a great variety of cases, has been brought on by strong mental agitation;) and while the distressful irritation of his bowels obliged him to withdraw for relief, he was overwhelmed with grief and affliction, and, having fallen from the seat, his bowels were found to have gushed out, through the strong spasmodic affections with which the disease was accompanied. I have known cases of this kind, where the bowels appeared to come literally away by piece meal.
Now; when we consider that the word aphgxato, Matthew 27:5, which we translate hanged himself, is by the very best critics thus rendered, was choked, and that the words of the sacred historian in this place, falling headlong, he burst asunder in the midst, and all his bowels gushed out, may be no other than a delicate mode of expressing the circumstance to which I have alluded under observation 6, perhaps this way of reconciling and explaining the evangelist and historian will appear, not only probable, but the most likely. To strengthen this interpretation, a few facts may be adduced of deaths brought about in the same way with that in which I suppose Judas to have perished. The death of Jehoram is thus related, 2 Chronicles 21:18, 19: And after all this, the Lord smote him in his bowels with an incurable disease: and it came to pass that, after the end of two years, HIS BOWELS FELL OUT, by reason of his sickness; so he died of sore diseases; בתחלאים bethachaluim, with inflammations, or ulcers. The death of Herod was probably of the same kind, Acts 12:23. That of Aristobulus, as described by Josephus, WAR, book i. chap. 3, is of a similar nature. Having murdered his mother and brother, his mind was greatly terrified, and his bowels being torn with excruciating torments, he voided much blood, and died in miserable agonies. Again, in his ANTIQ. book xv. chap. 10., sect. 3, he thus describes the death of Zenodorus: “His bowels bursting, and his strength exhausted by the loss of much blood, he died at Antioch in Syria.”
Taking it for granted that the death of Judas was probably such as related above, collating all the facts and evidences together, can any hope be formed that he died within the reach of mercy? Let us review the whole of these transactions.
I. It must be allowed that his crime was one of the most inexcusable ever committed by man: nevertheless, it has some alleviations. 1. It is possible that he did not think his Master could be hurt by the Jews. 2. When he found that he did not use his power to extricate himself from their hands, he deeply relented that he had betrayed him. 3. He gave every evidence of the sincerity of his repentance, by going openly to the Jewish rulers: (1.) Confessing his own guilt; (2.) asserting the innocence of Christ; (3.) returning the money which he had received from them; and there (4.) the genuineness of his regret was proved by its being the cause of his death. But, II. Judas might have acted a much worse part than he did: 1. By persisting in his wickedness. 2. By slandering the character of our Lord both to the Jewish rulers and to the Romans; and, had he done so, his testimony would have been credited, and our Lord would then have been put to death as a malefactor, on the testimony of one of his own disciples; and thus the character of Christ and his Gospel must have suffered extremely in the sight of the world, and these very circumstances would have been pleaded against the authenticity of the Christian religion by every infidel in all succeeding ages. And, 3. Had he persisted in his evil way, he might have lighted such a flame of persecution against the infant cause of Christianity as must, without the intervention of God, have ended in its total destruction: now, he neither did, nor endeavoured to do, any of these things. In other cases these would be powerful pleadings. Judas was indisputably a bad man; but he might have been worse: we may plainly see that there were depths of wickedness to which he might have proceeded, and which were prevented by his repentance. Thus things appear to stand previously to his end. But is there any room for hope in his death? In answer to this it must be understood, 1. That there is presumptive evidence that he did not destroy himself; and, 2. That his repentance was sincere. If so, was it not possible for the mercy of God to extend even to his case? It did so to the murderers of the Son of God; and they were certainly worse men (strange as this assertion may appear) than Judas. Even he gave them the fullest proof of Christ’s innocence: their buying the field with the money Judas threw down was the full proof of it; and yet, with every convincing evidence before them, they crucified our Lord. They excited Judas to betray his Master, and crucified him when they had got him into their power; and therefore St. Stephen calls them both the betrayers and murderers of that Just One, Acts 7:52: in these respects they were more deeply criminal than Judas himself; yet even to those very betrayers and murderers Peter preaches repentance, with the promise of remission of sins, and the gift of the Holy Ghost, Acts 3:12-26. If, then, these were within the reach of mercy, and we are informed that a great company of the priests became obedient to the faith, Acts 6:7, then certainly Judas was not in such a state as precluded the possibility of his salvation. Surely the blood of the covenant could wash out even his stain, as it did that more deeply engrained one of the other betrayers and murderers of the Lord Jesus.
Should the 25th verse be urged against this possibility, because it is there said that Judas fell from his ministry and apostleship, that he might go to his own place, and that this place is hell; I answer, 1. It remains to be proved that this place means hell; and, 2. It is not clear that the words are spoken of Judas at all, but of Matthias: his own place meaning that vacancy in the apostolate to which he was then elected. See Clarke’s note on “Acts 1:25”.
To say that the repentance of Judas was merely the effect of his horror; that it did not spring from compunction of heart; that it vas legal, and not evangelical, &c., &c., is saying what none can with propriety say, but God himself, who searches the heart. What renders his case most desperate are the words of our Lord, Matthew 26:24: Wo unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born! I have considered this saying in a general point of view in my note on Matthew 26:24; and, were it not a proverbial form of speech among the Jews, to express the state of any flagrant transgressor, I should be led to apply it in all its literal import to the case of Judas, as I have done, in the above note, to the case of any damned soul; but when I find that it was a proverbial saying, and that it has been used in many cases where the fixing of the irreversible doom of a sinner is not implied, it may be capable of a more favourable interpretation than what is generally given to it. I shall produce a few of those examples from Schoettgen, to which I have referred in my note, see Clarke on “Matthew 26:24”. In CHAGIGAH, fol. ii. 2, it is said: “Whoever considers these four things, it would have been better for him had he never come into the world, viz. That which is above-that which is below-that which is before-and that which is behind; and whosoever does not attend to the honour of his Creator, it were better for him had he never been born.”
In SHEMOTH RABBA, sect. 40, fol. 135, 1, 2, it is said: “Whosoever knows the law, and does not do it, it had been better for him had he never come into the world.”
In VIYIKRA RABBA, sect. 36, fol. 179, 4, and MIDRASH COHELETH, fol. 91, 4, it is thus expressed: “It were better for him had he never been created; and it would have been better for him had he been strangled in the womb, and never have seen the light of this world.”
In SOHAR GENES. fol. 71, col. 282, it is said: “If any man be parsimonious towards the poor, it had been better for him had he never came into the world.” Ibid. fol. 84, col. 333: “If any performs the law, not for the sake of the law, it were good for that man had he never been created.” These examples sufficiently prove that this was a common proverb, and is used with a great variety and latitude of meaning, and seems intended to show that the case of such and such persons was not only very deplorable, but extremely dangerous; but does not imply the positive impossibility either of their repentance or salvation.
The utmost that can be said for the case of Judas is this he committed a heinous act of sin and ingratitude; but he repented, and did what he could to undo his wicked act: he had committed the sin unto death, i.e. a sin that involves the death of the body; but who can say (if mercy was offered to Christ’s murderers, and the Gospel was first to be preached at Jerusalem that these very murderers might have the first offer of salvation through him whom they had pierced) that the same mercy could not be extended to the wretched Judas? I contend that the chief priests, &c., who instigated Judas to deliver up his Master, and who crucified him-and who crucified him too as a malefactor-having at the same time the most indubitable evidence of his innocence, were worse men than Judas Iscariot himself; and that, if mercy was extended to those, the wretched penitent traitor did not die out of the reach of the yearning of its bowels. And I contend, farther, that there is no positive evidence of the final damnation of Judas in the sacred text.
I hope it will not displease the humane reader that I have entered so deeply into the consideration of this most deplorable case. I would not set up knowingly any plea against the claims of justice; and God forbid that a sinner should be found capable of pleading against the cries of mercy in behalf of a fellow culprit! Daily, innumerable cases occur of persons who are betraying the cause of God, and selling, in effect, Christ and their souls for money. Every covetous man, who is living for this world alone, is of this stamp. And yet, while they live, we do not despair of their salvation, though they are continually repeating the sin of Judas, with all its guilt and punishment before their eyes! Reader! learn from thy Lord this lesson, Blessed are the merciful, for they shall obtain mercy. The case is before the Judge, and the Judge of all the earth will do right.
ACTS
Joseph Benson
26:24;) it should be thought a diving into God’s secrets, to say he went into a place prepared for, or due to, such miscreants. Moreover, doth not our Saviour say, this fall of the son of perdition was foretold in the Scripture? John 17:12. Does not Peter here apply those Scriptures to him, which foretel the most dreadful things? And does not Luke show the dreadful issue of his iniquity upon his body? And after all this, might he not say, he went to a place proper for him? Whosoever betrays an Israelite into the hands of the Gentiles, say the Jews, hath no part in the world to come; how much less he who betrays the Messiah, the king of Israel, into the hands of the Gentiles, or of his enemies? Matthew 20:19; and 26:24.”
Verse 26. And they gave forth their lots — That is, saith Grotius, they put two lots into two urns, the one containing the two names of Joseph and Matthias, the other a blank and the word apostle: and then drawing forth the name of Joseph and the blank, they knew that the lot containing the name of an apostle belonged to Matthias. This being in answer to their prayers, they concluded that Matthias was the man whom the Lord had chosen to the apostleship. The honour God had conferred on inquiries by lot, (Joshua 7:14, 15; 1 Samuel 10:20, 21,) and the custom of fixing the offices of the priests in the temple, while in waiting there, by lot, (1 Chronicles 24:5; Luke 1:9,) might lead them to take this method of knowing the will of God. Here, therefore, commenced in the Christian Church the proper use of the lot, whereby a matter of importance, which cannot be determined by any ordinary method, is committed to the divine decision. And he was numbered with the eleven apostles — The rest of the apostles gave him the right hand of fellowship, so that for the future he made the twelfth of that venerable society of men.
Joseph Sutcliffe
Ver. 15-26. Peter stood up in the midst of the disciples, comprising the twelve, the seventy, and other evangelical men, making the number about a hundred and twenty. In his address he most aptly cited the prophetic words against Judas, recorded in Psalm 69. and 109., and proposed a plenary witness and an apostle to be elected instead of the traitor. In this election they did not proceed rashly: the nominated individual must be a full witness, from the baptism of John till the day that the Saviour ascended, and able to attest his resurrection; else he could not authoritatively testify of Christ. By consequence, many besides the eleven were present at the Saviour’s ascension.
In this way the church purged the deep stains of a fallen man, and filled up his place by another. All the voices seemed to be for Joseph, perhaps Joses, the son of Alpheus; and the voices seemed much the same for Matthias, when his worth came to be appreciated, as a man of equal excellence. So they left it to the lot; and though Joseph, surnamed Barsabas, lost the lot, he took no offence. We still find him among the foremost in the work of the Lord. Acts 15:22. Many examples of the lot are found in antiquity, especially with regard to priests. David divided the sons of Aaron by lot into twenty four courses. 1 Chronicles 24:5. Virgil names Laocoon as inducted priest of Neptune by lot; but in his case, it was a lot ill bestowed. Laocoon, ductus Neptuno sorte sacerdos.
ÆNEID. 2:201.
Daniel Whedon
26. Gave forth their lots—Their refers to the candidates, as the lots were supposed to belong to those who underwent their decision. For a method of casting lots, see our note on John 19:24. Grotius says they put two tablets, inscribed each with a name, into one urn; and into another urn they put one tablet blank, and one inscribed with the word Apostle. They then drew one from each urn, and the concurrence of the two decided the case. The choosing of rulers, both sacred and secular, by lot, was very customary in Pagan and Jewish history. In both cases it was doubtless done under the assumption that Divine Providence decided the lot. By lot David distributed the functions of the priests, (1 Chronicles 24:5,) and Moses assigned the inheritance of the twelve tribes, Numbers 26:52-56. Calvin says, “When magistrates divide provinces, and brethren their inheritance, the lot is a thing lawful. Which thing Solomon doth plainly testify: The lot is cast into the lap, but the whole disposing thereof is of the Lord.” The Moravians use the lot religiously; and Mr. Wesley once adopted it from them.
Ordinarily, when a lot is deposited in a receiver, the train of events through which every lot passes is, of course, as truly controlled by a succession of natural causes as any event whatever. This train of causes is, indeed, immediately out of sight, and uncontrolled by any conscious human will. But as no divine interference is any more likely to take place because the process is concealed from our eyes, so the practice of deciding sacred things by lot is superstitious and absurd. It is only when, as in the theocracy or as in this case, the divine guidance is assured, that the sacred lot can be used. Then it is an act of committing the result to God, who, in his supreme wisdom, secures the event to accord with his will, either by overruling the volition or the motion of the depositor, or by some physical interference with the movements of the lot itself. He was numbered—An arithmetical word. That the legitimate number was permanently considered as filled is certain from Acts 2:14 and 6:2, where see notes. Paul, therefore, was not one of the twelve, but singly and alone the Apostle of the Gentiles.
The preparatories are now completed, and the lapse of the due fifty days from the crucifixion brings the PENTECOST.
John Wesley
V. 1. The former treatise-In that important season which reached from the resurrection of Christ to his ascension, the former treatise ends, and this begins: this describing the Acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ.
Of all things-In a summary manner:
which Jesus began to do-until the day-That is, of all things which Jesus did from the beginning till that day.
Adam Clarke
Verse 1. The former treatise] The Gospel according to Luke, which is here most evidently intended.
O Theophilus] See Clarke’s note on “Luke 1:3”. To do and teach] These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul.
Joseph Benson
Verses 1-3. The former treatise have I made, &c. — The treatise here referred to is undoubtedly the gospel, which was written by Luke, and dedicated by him to Theophilus. See note on Luke 1:1, 2. That treatise ends, and this begins, in that important season, which reached from the resurrection of Christ to his ascension; this describing the acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ; of all that Jesus began both to do and to teach — That is, of all things, in a summary manner, or of the most considerable things which Jesus did and taught from the beginning of his ministry. The reader will readily allow, that all, in this verse, cannot mean every single one of the miracles and sermons which Jesus wrought and preached. For to suppose Luke asserted that, would be to make him contradict the testimony of John. See his gospel, John 20:30, 31; 21:25. By all, here, we must understand, only all that was necessary or expedient to be related, in order to establish the divine mission of Christ, to convince mankind thereof, and to awaken their minds to a deep sense of the importance of it, in order to their salvation, that it might be duly improved, and so answer its intended end upon them. Until the day in which he was taken up — This implies, that Luke considered himself as having given, in his former treatise, an account of the manner in which Christ had opened the gospel, and confirmed it, from his first appearance on earth, to the last period of his abode upon it; including also an account both of his life and doctrine; after that he through the Holy Ghost — With which, as man, he was endowed without measure, to qualify him for the important offices he had to sustain, and the work he had to perform, in order to the redemption and salvation of mankind; had given commandments to — Greek, enteilamenov, had solemnly charged; the apostles whom he had chosen — To be the prime ministers of his kingdom, and the chief instruments of extending it in the world. To whom also — In order to fit them more completely for the discharge of their important office, and to enable them to bear witness to his resurrection from their own certain knowledge of its being a fact; he showed himself alive, after his passion, by many infallible proofs — Proofs that amounted to a demonstration, and could not possibly deceive them; for, “by speaking to, by walking, and by eating with them, he gave them a certain indication that he lived; his being seen and handled by them was a sure evidence that he had a true and natural body; and his permitting Thomas to view the scars of his feet and hands, and put his hand into his side, was a certain token that the body, which was raised, was the same that was crucified and pierced by the soldier’s lance.” Being seen of them forty days — That is, many times during that space. He continued on earth forty days after he rose, and in the several interviews which he had with his disciples during that period, he gave them convincing proofs of his resurrection; and speaking of the things pertaining to the kingdom of God — Discoursing to them from time to time concerning that divine kingdom, or dispensation of religion, which he was going to erect in the world by their ministry. He discoursed to them, doubtless, “of teaching the doctrine of this kingdom to all nations, and receiving them into it by baptism who believed and professed to own it; of the benefits which were promised to them who cordially believed their doctrine; and the condemnation which belonged to them who would not believe it; of the encouragements and assistances he would afford them in the propagation of it by his continual presence with them, and the assistance of his Spirit; and by the miracles by which their doctrine should be confirmed by them and others who believed it.” — Whitby.
Joseph Sutcliffe
Verse 1. The former treatise have I made — of all that Jesus began to do and teach. St. Luke, a companion of St. Paul, here continues his history. It comprises a display of providence and grace in the first planting of christianity, and a striking comment on the ancient prophecies concerning the early call of the gentiles to the kingdom and fellowship of Christ. The evangelist kept a journal of all his labours and travels, which he published after the two years of Paul’s imprisonment at Rome; and prior to the partial burning of that city, which happened in the tenth year of Nero, and before the expiration of the sixty fourth year of Christ.
Daniel Whedon
1. The former treatise—Or narrative. That is, Luke’s Gospel. Have I made—Rather, did I make. Began—To this word Baumgarten, followed by Alford, assigns a meaning somewhat fanciful, yet pregnant with a rich truth. It assumes that the Gospel was Christ’s beginning of his mediatorial doings, and the Acts the great continuance: the former on earth, the latter in the heavens over the earth. The Gospel shows us Jesus terrene, the Acts, Christ celestial: the former as suffering, the latter as reigning. Hereby we see that our great Head, while allowing his Church to struggle amid trial and probation, does still overrule the whole; all to the good of his redeemed and his own glory. This brings into view the great number of instances in the Acts in which the transactions of the Church below are ascribed to the Lord of the Church above. So Baumgarten: “He it is, for instance, who again appoints the twelfth witness, (Acts 1:24;) who, after he himself has received the Spirit, sends him down from on high on his Church, (Acts 2:33;) who adds to his Church in Jerusalem, (Acts 2:47.) He it is who works miracles, both of healing and destruction, in testimony to his apostles’ preaching, (Acts 3:6; 4:10, 30; 9:34; 13:11; 14:3; 19:13.) To his dying martyr Stephen he reveals himself standing at the right hand of God, (Acts 7:55, 56;) his angel speaks unto Philip, (Acts 8:26;) it is his Spirit that caught him away, (Acts 8:39;) he appears to Saul of Tarsus, (Acts 19:5, 27; 22:8, 26;) his hand established the first Church among the Gentiles, (Acts 11:21;) his angel delivers St. Peter, (Acts 12:7, 11, 17;) his angel strikes the hostile Herod, (Acts 12:23;) he again it is who appears to St. Paul in the temple, and commits to him the conversion of the Gentiles, (Acts 22:17, 21;) to him the apostles and brethren address themselves on the occasion of the first mission to the Gentiles, (Acts 13:2, cf. 5:47;) to him are the infant Churches commended, (Acts 14:23;) his Spirit prevents the apostolic missionaries from preaching in Bithynia, (Acts 16:7;) he calls them by the voice of the man of Macedonia into Europe, (Acts 16:10;) he opens the heart of Lydia and effects the first conversion in Europe, (Acts 16:14;) he comforts and encourages Paul at Corinth, (Acts 18:9, 10;) he strengthens him in prison, and informs him of his journey to Rome, (Acts 23:11.) These interventions of Jesus, so numerous, express, and decisive, are a sufficient warrant for our regarding his ascension as essentially his really sitting on his throne. We are, therefore, fully justified in ascribing all to his influence, even in those instances where, without any express mention of his name, we are referred to the invisible world. In this way, therefore, we must consider the conversion of the Samaritans by miracles, (Acts 8:6-12;) the restoration to life of Tabitha, (Acts 9:36-42;) the vision of St. Peter, (Acts 10:10-16.) And in like manner in those passages, also, where the Holy Ghost is spoken of as the efficient cause, as, for example, Acts 13:2, we must bring before our minds the Lord himself, for the Holy Spirit is the Spirit of Jesus, cf. Acts 16:6, 7. And, also, in every mention of the name of God, as at Acts 27:23, we are to understand the person of Jesus, for, from Acts 1:22, 4:30, we learn that God works by Him.” We recognise the fact thus beautifully expanded, but do not recognise it as implicitly embraced in this word began. Luke, we think, refers to this beginning as a great commencement; the continuance is implied in the word until; the termination is at the day in which he was taken up. Do and teach—His miracles, and his discourses authenticated by his miracles. HISTORICAL NOTE I.—As we have intimated in notes introductory to, and also upon, Luke 3:1, our Saviour was born under the reign of AUGUSTUS CESAR, who was succeeded, when Jesus was about seventeen years of age, by TIBERIUS.
TIBERIUS was the first of that line of imperial tyrants whose crimes hastened the downfall of the Roman Empire. It was during his reign that the manhood and ministry of our Saviour were passed, and in its eighteenth year took place the crucifixion. While his imperial crimes were contributing to the dissolution of society the Pentecostal Church was rising, destined by the Divine hand to reconstruct the modern civilization of Europe and of our own America. About the period of Stephen’s rise the hand of one of the court favourites relieved the world of the imperial monster, March 16, A.D. 36.
CALIGULA, his successor, ruled four years, signalizing his reign by a series of fooleries and cruelties disgraceful to history. It is a fact which curiously illustrates his character, that, while his real name was Caius, yet his nickname Caligula (Little Boots) became his permanent historical appellation. One of his freaks was a project of requiring worship to be paid to his statue throughout the Empire. This brought him into a fearful collision with the Jews, who were ready to sacrifice their own lives in mass rather than commit an act of idolatry so heinous. So intense was the concentration of their minds on this subject that for the time being they forgot to persecute the Christians, and the Church had a period of repose. This emperor fell by the hand of an assassin, January 24, A.D. 41, in the twenty-ninth year of his age. It was during the four years of this man’s imperial pranks that the most earnest man of any age, Saul of Tarsus, was passing through the solemn scenes of his persecution of the Christian Church, his conversion; his residence in Damascus and Arabia, and his return to Jerusalem. Such are the contrasts of history. (See Hist. Note II at 9:31.)