Text -- Acts 1:1-5 (NET)

Jesus Ascends to Heaven

1:1 I wrote the former account, Theophilus, about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, after he had given orders by the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles also, after his suffering, he presented himself alive with many convincing proofs. He was seen by them over a forty-day period and spoke about matters concerning the kingdom of God. 1:4 While he was with them, he declared, “Do not leave Jerusalem, but wait there for what my Father promised, which you heard about from me. 1:5 For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 1:1

The Title

is simply Acts (Praxeis ) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles (Praxeis apostolōn ) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles (Praxeis tōn hagiōn apostolōn ) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective "Holy."The reading of B D, " The Acts of the Apostles ,"may be accepted as probably correct.

Robertson: Act 1:1

The former treatise ( ton men prōton ).

Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of prōtos where only two are compared is seen between the Baptist and Jesus (Joh 1:15), John and Peter (Joh 20:4). The idiom is common in the papyri (Robertson, Grammar , pp. 662, 669). The use of men solitarium here, as Hackett notes, is common in Acts. It is by no means true that men requires a following de by contrast. The word is merely a weakened form of mēn =surely, indeed. The reference is to the "first treatise"and merely emphasizes that. The use of logos (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato ( Phaedo , p. 61 B) makes a contrast between muthos and logos .

Robertson: Act 1:1

I made ( epoiēsamēn ).

Aorist middle indicative, the middle being the usual construction for mental acts with poieō.

Robertson: Act 1:1

O Theophilus ( O Theophile ).

The interjection O here as is common, though not in Luk 1:3. But the adjective kratiste (most excellent) is wanting here. See remarks on Theophilus on Luk 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus.

Robertson: Act 1:1

Which Jesus began ( hōn ērxato Iēsous ).

The relative is attracted from the accusative ha to the genitive hōn because of the antecedent pantōn (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began""both to do and to teach"(poiein te kai didaskein ). Note present infinitives, linear action, still going on, and the use of tė̇kai binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit,"and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up"(Bernard, Progress of Doctrine in the N.T. ).

Robertson: Act 1:2

Until the day in which ( achri hēs hēmeras ).

Incorporation of the antecedent into the relative clause and the change of case hēi (locative) to hēs (genitive).

Robertson: Act 1:2

Was received up ( anelēmpthē ).

First aorist passive indicative of analambanō . Common verb to lift anything up (Act 10:16) or person as Paul (Act 20:13). Several times of the Ascension of Jesus to heaven (Mar 16:19; Act 1:2, Act 1:11, Act 1:22; 1Ti 3:16) with or without "into heaven"(eis ton ouranon ). This same verb is used of Elijah’ s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luk 24:51. See note on Luk 9:51 for analēmpsis of the Ascension.

Robertson: Act 1:2

Had given commandment ( enteilamenos ).

First aorist middle participle of entellō (from en and tellō , to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (Joh 20:21-23; Mat 28:16-20; Mar 16:15-18; 1Co 15:6; Luk 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above.

Robertson: Act 1:2

Through the Holy Spirit ( dia pneumatos hagiou ).

In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luk 6:13) and to these special commands before the Ascension.

Robertson: Act 1:2

Whom he had chosen ( hous exelexato ).

Aorist middle indicative, not past perfect. The same verb (eklexamenos ) was used by Luke in describing the choice of the twelve by Jesus (Luk 6:13). But the aorist does not stand "for"our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: "And ordered to proclaim the gospel."

Robertson: Act 1:3

To whom also ( hois kai ).

He chose them and then also manifested himself to these very same men that they might have personal witness to give.

Robertson: Act 1:3

Shewed himself alive ( parestēsen heauton zōnta ).

To the disciples the first Sunday evening (Mar 16:14; Luk 24:36-43; Joh 20:19-25), the second Sunday evening (Joh 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Mat 28:16-20; Mar 16:15-18; 1Co 15:6), to the disciples in Jerusalem and Olivet (Luk 24:44-53; Mar 16:19.; Act 1:1-11). Luke uses this verb paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mar 16:14; Luk 24:41; Joh 20:24.; Mat 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses"Peter said (Act 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith.

Robertson: Act 1:3

After his passion ( meta to pathein auton ).

Neat Greek idiom, meta with the articular infinitive (second aorist active of paschō ) and the accusative of general reference, "after the suffering as to him."For pathein used absolutely of Christ’ s suffering see also Act 17:3; Act 26:23.

Robertson: Act 1:3

By many proofs ( en pollois tekmēriois ).

Literally, "in many proofs."Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné[28928]š (papyri, etc.). The verb tekmairō , to prove by sure signs, is from tekmar , a sign. Luke does not hesitate to apply the definite word "proofs"to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between tekmērion (proof) and sēmeion (sign) as does Galen the medical writer.

Robertson: Act 1:3

Appearing ( optanomenos ).

Present middle participle from late verb optanō , late Koiné[28928]š verb from root optō seen in opsomai , ōphthēn . In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East , p. 83). Only here in the N.T. For optasia for vision, see note on Act 26:19; Luk 1:22; Luk 24:23.

Robertson: Act 1:3

By the space of forty days ( di' hēmerōn tesserakonta ).

At intervals (dia , between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exo 24:18) and Jesus fasted forty days (Mat 4:2). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn.

Robertson: Act 1:3

The things concerning the Kingdom of God ( ta peri tēs basileias tou theou ).

This phrase appears 33 times in Luke’ s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven,"once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven"rather than "God"to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (euaggelion ) take the place of "kingdom."Jesus was fond of the word "kingdom"and Luke is fond of the idiom "the things concerning"(ta peri ). Certainly with Jesus the term "kingdom"applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Act 1:6) were slow to comprehend the spiritual nature of the reign of God.

Robertson: Act 1:4

Being assembled together with them ( sunalizomenos ).

Present passive participle from sunalizō , an old verb in Herodotus, Xenophon, etc., from sun, with, and halizō , from halēs , crowded. The margin of both the Authorized and the Revised Versions has "eating with them"as if from sun and hals (salt). Salt was the mark of hospitality. There is the verb halisthēte en autōi used by Ignatius Ad Magnes . X, "Be ye salted in him."But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis "eating with them,"as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luk 24:41-43; Mar 16:14).

Robertson: Act 1:4

To wait for the promise of the Father ( perimenein tēn epaggelian tou patros ).

Note present active infinitive, to keep on waiting for (around, peri ). In the Great Commission on the mountain in Galilee this item was not given (Mat 28:16-20). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit,"objective genitive).

Robertson: Act 1:4

Which ye heard from me ( hēn ēkousate mou ).

Change from indirect discourse (command), infinitives chōrizesthai and perimenein after parēggeilen to direct discourse without any ephē (said he) as the English (Italics). Luke often does this ( oratior ariata ). Note also the ablative case of mou (from me). Luke continues in Act 1:5with the direct discourse giving the words of Jesus.

Robertson: Act 1:5

Baptized with water ( ebaptisen hudati )

and with the Holy Ghost (en pneumati baptisthēsesthe hagiōi ). The margin has "in the Holy Ghost"(Spirit, it should be). The American Standard Version renders "in"both with "water"and "Holy Spirit"as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John’ s own words (Mat 3:11) to which Jesus apparently refers use en (in) both with water and Spirit. There is a so-called instrumental use of en where we in English have to say "with"(Rev 13:10 en machairēi , like machairēi , Act 12:2). That is to say en with the locative presents the act as located in a certain instrument like a sword (Robertson, Grammar , pp. 589f.). But the instrumental case is more common without en (the locative and instrumental cases having the same form). So it is often a matter of indifference which idiom is used as in Joh 21:8 we have tōi ploiariōi (locative without en ). They came in (locative case without en ) the boat. So in Joh 1:31 en hudati baptizōn baptizing in water. No distinction therefore can be insisted on here between the construction hudati and en pneumati (both being in the locative case, one without, one with en ). Note unusual position of the verb baptisthēsesthe (future passive indicative) between pneumati and hagiōi . This baptism of the Holy Spirit was predicted by John (Mat 3:11) as the characteristic of the Messiah’ s work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive"and "until the Pentecost"to Act 1:5.

Robertson: Act 1:5

Not many days hence ( ou meta pollas tautas hēmeras ).

A neat Greek idiom difficult to render smoothly into English: "Not after many days these."The litotes (not many=few) is common in Luke (Luk 7:6; Luk 15:13; Act 17:27; Act 19:11; Act 20:12; Act 21:39; Act 28:14; Act 28:2). The predicate use of tautas (without article) is to be noted. "These"really means as a starting point, "from these"(Robertson, Grammar , p. 702). It was ten days hence. This idiom occurs several times in Luke (Luk 24:21; Act 24:21), as elsewhere (Joh 4:18; 2Pe 3:1). In Luk 2:12 the copula is easily supplied as it exists in Luk 1:36; Luk 2:2.

Vincent: Act 1:1

The former ( τὸν πρῶτον )

Lit., the first. Luke refers to his Gospel.

Vincent: Act 1:1

Treatise ( λόγον )

Or narrative.

Vincent: Act 1:1

Began ( ἤρξατο )

This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to " all that Jesus did and taught." In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Mat 11:20; Mat 26:22, Mat 26:37; Mar 6:7; Mar 14:19; Luk 7:38, etc. According to this explanation the word serves " to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher" (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. " The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth" (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (" Progress of Doctrine in the New Testament , " Lect. IV.): " Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men.... 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up."

Vincent: Act 1:2

Had given commandment ( ἐντειλάμενος )

Special injunctions or charges. Compare Mat 4:6; Mar 13:34; Heb 11:22.

Vincent: Act 1:2

Through the Holy Ghost

Construe with had given commandment: by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had chosen.

Vincent: Act 1:3

Shewed himself ( παρέστησεν )

This verb is rendered in a variety of ways in the New Testament, as give or furnish, present, provide, assist, commend. The original meaning is to place beside, and so commend to the attention. Hence, to set before the mind; present, shew.

Vincent: Act 1:3

Infallible proofs ( τεκμηρίοις )

The word is akin to τέκμαρ , a fixed boundary, goal, end; and hence a fixed or sure sign or token. The Rev. omits infallible, probably assuming that a proof implies certainty.

Vincent: Act 1:3

Being seen ( ὀπτανόμενος )

Only here in New Testament. Rev., appearing.

Vincent: Act 1:3

Forty days ( δι ' ἡμερῶν τεσσεράκοντα )

Lit., " through forty days." Rev., by the space of. The only passage where the interval between the resurrection and the ascension is given.

Vincent: Act 1:4

Being assembled together ( συναλιζόμενος )

From σύν , together, and ἁλής , thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from σύν , together, and ἅλς , salt: eating salt together, and hence generally of association at table.

Vincent: Act 1:4

Commanded ( παρήγγειλεν )

Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command.

Vincent: Act 1:4

To wait for ( περιμένειν )

Only here in New Testament.

Vincent: Act 1:4

The promise ( ἐπαγγελίαν )

Signifying a free promise, given without solicitation. This is the invariable sense of the word throughout the New Testament, and this and its kindred and compound words are the only words for promise in the New Testament. Ὑπισχνέομαι , meaning to promise in response to a request, does not occur; and ὁμολογέω , Mat 14:7, of Herod promising Salome, really means to acknowledge his obligation for her lascivious performance. See note there.

Vincent: Act 1:4

Not many days hence ( οὐ μετὰ πολλὰς ταύτας ἡμέρας )

Lit., not after many of these days. Not after many, but after a few.

Wesley: Act 1:1

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.

Wesley: Act 1:1

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.

Wesley: Act 1:2

In Act 1:3 St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th Act 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.

Wesley: Act 1:3

That is, many times during that space.

Wesley: Act 1:3

Which was the sum of all his discourses with them before his passion also.

Wesley: Act 1:4

When he was with them a little before, as it is recorded, Luk 24:49.

Wesley: Act 1:5

And so are all true believers to the end of the world. But the extraordinary gifts of the Holy Ghost also are here promised.

JFB: Act 1:1-2

Luke's Gospel.

JFB: Act 1:1-2

(See on Luk 1:3).

JFB: Act 1:1-2

A very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [OLSHAUSEN].

JFB: Act 1:2

Referring to the charge recorded in Mat 28:18-20; Mar 16:15-18; Luk 24:44-49. It is worthy of notice that nowhere else are such communications of the risen Redeemer said to have been given "through the Holy Ghost." In general, this might have been said of all He uttered and all He did in His official character; for it was for this very end that God "gave not the Spirit by measure unto Him" (Joh 3:34). But after His resurrection, as if to signify the new relation in which He now stood to the Church, He signalized His first meeting with the assembled disciples by breathing on them (immediately after dispensing to them His peace) and saying, "Receive ye the Holy Ghost" (Joh 20:22) thus anticipating the donation of the Spirit from His hands (see on Joh 20:21-22); and on the same principle His parting charges are here said to have been given "through the Holy Ghost," as if to mark that He was now all redolent with the Spirit; that what had been husbanded, during His suffering work, for His own necessary uses, had now been set free, was already overflowing from Himself to His disciples, and needed but His ascension and glorification to flow all forth. (See on Joh 7:39.)

JFB: Act 1:3-5

As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Mar 16:14).

JFB: Act 1:3-5

Or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.

JFB: Act 1:3-5

This important specification of time occurs here only.

JFB: Act 1:3-5

Rather "speaking."

JFB: Act 1:3-5

Till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.

JFB: Act 1:4

Because the Spirit was to glorify the existing economy, by descending on the disciples at its metropolitan seat, and at the next of its great festivals after the ascension of the Church's Head; in order that "out of Zion might go forth the law, and the word of the Lord from Jerusalem" (Isa 2:3; and compare Luk 24:49).

JFB: Act 1:5

Ten days hence, as appears from Lev 23:15-16; but it was expressed thus indefinitely to exercise their faith.

Clarke: Act 1:1

The former treatise - The Gospel according to Luke, which is here most evidently intended

Clarke: Act 1:1

O Theophilus - See the note on Luk 1:3

Clarke: Act 1:1

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.

Clarke: Act 1:2

After that he, through the Holy Ghost, etc. - 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 Luk 24:45, it is said that he opened their understanding, that they might understand the Scriptures; and in Joh 20:22, that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles.

Clarke: Act 1:3

To whom - he showed himself alive - by many infallible proofs - Πολλοις τεκμηριοις ; 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 τεκμηριον . 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, 1Co 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, Mat 28:1-9

The second, to the two disciples on their way to Emmaus, Luk 24:15

The third, to Simon Peter, Luk 24:34

The fourth, to ten of the apostles, Thomas being absent, Luk 24:36, and Joh 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, Joh 20:26

The sixth, to seven of the apostles in Galilee, at the sea of Tiberias, Joh 21:4

The seventh, to James, 1Co 15:7, most probably in Jerusalem, and when Jesus gave an order for all his apostles to assemble together, as in Act 1:4

The eighth, when they were assembled together, and when he led them unto Bethany, Luk 24:50, from whence he ascended to heaven. But see the note on Joh 21:14, for farther particulars

Clarke: Act 1:3

Pertaining to the kingdom of God - Whatever concerned the doctrine, discipline, and establishment of the Christian Church.

Clarke: Act 1:4

And, being assembled together - Instead of συναλιζομενος, being assembled together, several good MSS. and versions read συναυλιζομενος, living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See Mar 16:14 : Luk 24:41-44. But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant

Clarke: Act 1:4

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

Clarke: Act 1:4

Ye have heard of me - In his particular conversations with his disciples, such as those related Joh 14:16-26 (note); Joh 15:26 (note); Joh 16:7-15 (note); 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.

Clarke: Act 1:5

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 Bezae 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.

Calvin: Act 1:1

That he may pass over unto those things which followed the ascension of Christ, he briefly gathereth the sum of all those which before he had handled in the former book, that he may annex this thereunto. And he briefly setteth down this description of the history of the gospel, that it is a narration of those things which Christ did and said so long as he was conversant upon earth. Furthermore, whereas they interpret this commonly, that there was first in Christ purity of life, before such time as he began to preach, it maketh nothing unto Luke’s mind. Truth it is, that the manners of a good and godly teacher ought so to be framed, that he speak first with his life, then with his tongue, otherwise he should differ nothing from a stage-player. But Luke hath respect rather unto that which he had said about the end of his gospel, (Luk 24:19,) namely, that Christ was a prophet mighty in deed and word, that is, such a one as did excel no less in deeds than in words; although there be but small difference betwixt these two places. For the mightiness of works which is commended there doth belong unto his miracles, but this, to do, doth reach further in my opinion, namely, that under the same are comprehended all the famous acts which were proper unto his ministry, wherein his death and resurrection are the chiefest. For the office of the Messias did not only consist in doctrine, but it was also behoveful that he should make peace between God and man, that he should be a Redeemer of the people, a restorer of the kingdom, and an author of everlasting felicity. All these things, I say, as they were promised of the Messias, so were they looked for at his hands.

Now we see that the sum of the gospel consisteth of these two parts, namely, of the doctrine of Christ, and of his acts; forasmuch as he did not only bring unto men that embassage which was given him in charge of his Father, but also performed all things that could be required of the Messias. He began his kingdom, he pacified God with his sacrifice, he purged man’s sins with his own precious blood, he subdued death and the devil, he restored us unto true liberty, he purchased righteousness and life for us. And to the end that whatsoever he either did or said might be certain, he proved himself by miracles to be the Son of God. So that this word, to do, is extended unto his miracles also; but it must not be restrained only unto the same. Here must we note, that those which have only the bare knowledge of the history have not the gospel; unless the knowledge of the doctrine which maketh manifest the fruits of the acts of Christ be adjoined thereunto. For this is a holy knot which no man may dissolve. Therefore, whensoever mention is made of the doctrine of Christ, let us learn to adjoin thereunto his works, as seals whereby the truth thereof is established and confirmed, and the effect declared. Furthermore, that we may reap commodity by his death and resurrection, and also that miracles may have their use, we must always have respect unto him that speaketh. For this is the true rule of Christianity.

1.Of all things which he began I do not greatly mislike the interpretation which some give of this place that Luke said rather of all than all; because it is possible in some measure to intreat of the works and doctrine of Christ, but to set down the whole course, that the narration may be perfect, were a matter of great ¹⁸ weight. Like as John doth declare that the world could not contain the books, (Joh 21:25.) That is also to be noted that Luke saith, that he began his history at the beginning of the works of Christ. But so soon as he hath declared the nativity of Christ, he passeth over unto the twelfth year of his age (Luk 2:42;) and after he had briefly spoken of his disputation had in the temple with the doctors, passing over eighteen years without speaking any thing of them, he entereth [on] the just narration of the works of Christ. It is, therefore, manifest that those works and sayings only which make any thing unto the sum of our salvation are noted in this place. For, after that Christ came abroad into the world clothed with our flesh, he lived privately at home until he was thirty years of age, at which time his Father put upon him another manner of person. God would have him to lead the former part of his life obscurely, to this end, that the knowledge of these things might be more excellent which do edify our faith.

The former speech It seemed good to me to translate this on this wise, because λογον ποιεισθὰι, is the same with the Grecians, which verba facere, or to speak, is with the Latins, as Budaeus doth note. And we must understand the contrariety of the second part, which he taketh in hand, that we may know that the evangelist determined with himself afresh to write, having new matter whereupon to write.

Calvin: Act 1:2

2.Even until that day Therefore, the ascension of Christ is the end of the history of the gospel. For he hath ascended, saith Paul, that he might fulfill all things, (Eph 4:10.) Our faith gathereth other fruit thereby; but it shall be sufficient to note in this place, that our redemption was fully complete and finished then when Christ did ascend unto his Father; and, therefore, that Luke did fully perform his duty in this narration, as touching the doctrine and works of Christ. And he is said to be taken up, that we may know that he is truly departed out of this world, lest we should consent unto their dotings who think that in his ascension there was no alteration of place made.

Commandment by the Holy Ghost Luke showeth in these words, that Christ did not so depart out of the world that he did no longer care for us; for in that he hath ordained a perpetual government in his Church, he thereby declareth that he had a care to provide for our salvation; yea, he hath promised that he will be present with his to the end, (Mat 28:20,) like as, indeed, he is always present by his ministers. Luke, therefore, doth show unto us, that Christ did no sooner depart hence, but straightway he provided for the government of his Church; whence we may gather that he is careful for our salvation. And this his providence hath Paul plainly noted in the place lately cited, when he saith, That he hath fulfilled all things, making some apostles, some evangelists, some pastors, etc. But these commandments, which the evangelist saith Christ gave unto his disciples, do I interpret of the preaching of the gospel; like as ambassadors use to be instructed with certain precepts before they go of their embassage, lest they should rashly attempt any thing contrary to his will and mind that sendeth them. And all this is spoken in commendation of that doctrine which the apostles taught. The which that it may appear more manifestly, every thing is to be marked in order as it lieth. First of all, he saith they were elect and chosen of Christ, that we may be certain of their calling unto that function. Neither doth he in this place set God’s election against man’s merits, but only affirmeth that they were raised up by God, and that they did not rashly take upon them this function. That is true, indeed, that they were freely chosen; but now have we to inquire what is Luke’s drift in this place. I say that he hath respect unto nothing else, but that we may be certain of the calling of the apostles, that we may learn not to have respect unto men, but unto the Son of God, the author thereof, because this must always be a maxim in the Church, that no man usurp any honor. Secondly, he saith, that they were instructed of Christ what they should do. As if he should say, that they uttered not their own inventions, but they delivered that sincerely and faithfully which was enjoined them by their heavenly Master. And to the end that that which Christ taught them might be the more reverenced, he addeth this, that this was done by the direction of the Holy Ghost. Not because the Son of God had any need to be guided by any other, who is eternal wisdom, but because he was also man, lest any man should think that he did deliver those things unto his disciples which he delivered by man’s wit and reason, he calleth us back expressly unto the divine authority. Like as the Lord himself doth so often affirm, that he taught nothing but that which he had received of his Father; and therefore he saith, that his doctrine was not his own. Therefore, he signifieth that in the preaching of the gospel there is nothing which issueth from man’s brain, but that it is the divine ordinance of the Spirit, whereunto the whole world must be subject.

Calvin: Act 1:3

3.Unto whom, etc He addeth this, that he might make the resurrection to be believed, as a thing most necessary to be known, and without the which the whole gospel falleth fiat to the ground, neither remaineth there any more faith. And that I may omit to speak of other discommodities that come by being ignorant of the resurrection of Christ, the gospel loseth his whole authority, unless we know and be also fully persuaded that Christ being alive, speaketh unto us from the heavens. Whereunto Luke hath chiefest respect in this place. Therefore, that the truth hereof might not be called in question, he saith that it was proved by many signs and tokens. Those which Erasmus, following an old interpreter, doth call arguments, I have translated proofs. For Aristotle doth call that τεκμηριον, in the first book of his Rhetorics, which is necessary in signs. This is, therefore, that which I said before, that Christ did make manifest his resurrection unto his apostles by evident tokens, which did serve instead of necessary proofs, lest they should doubt of the same. Furthermore, he doth not reckon up those tokens and signs, saving only that he saith, that Christ did appear unto them about the space of a month and one-half oftentimes. If he had but once appeared unto them, it might have been somewhat suspicious, but in showing himself so often unto them, he dissolveth all doubts which might arise in their minds, and by this means, also, he putteth away the reproach of the ignorance which he said was in the apostles, lest it discredit their preaching.

He intreateth of the kingdom of God He telleth us again that the apostles themselves were well taught ¹⁹ before such time as they took upon them to teach others; therefore, whatsoever things they uttered and brought to light, either by word or by writing, touching the kingdom of God, they are those speeches which Christ himself uttered. And hereby doth he briefly set down the end of the doctrine of the gospel; namely, that God may reign in us. Regeneration is the beginning of this kingdom, and the end thereof is blessed immortality; the middle proceedings are in a more ample going forward and increase of regeneration. But that this thing may appear more evidently, we must first note, that we are born, and that we live aliens and strangers from the kingdom of God, until such time as God doth fashion us again unto a new life. Therefore, we may properly set the world, the flesh, and whatsoever is in man’s nature against the kingdom of God, as contrary to it. For the natural man is wholly occupied about the things of this world, and he seeketh felicity here; ²⁰ in the mean season, we are as it were banished from God, and he likewise from us; but Christ, by the preaching of the gospel, doth lift us up unto the meditation of the life to come. And to the end he may the better bring this to pass, he reformeth all our earthly affections, and so having striped us out of the vices of our flesh, he separateth us from the world. And, like as eternal death is prepared for all those which live after the flesh, so in as much as the inward man is renewed in us, that we may go forward in the spiritual life, we draw nearer unto the perfection of the kingdom of God; which is the society of the glory of God. Therefore, God will reign in and amongst us now, that he may at length make us partakers of his kingdom. Hereby we gather that Christ did principally intreat of the corruption of mankind; of the tyranny of sin, whose bond-slaves we are; of the curse and guiltiness of eternal death, whereunto we all are subject, and also of the means to obtain salvation; of the remission of sins; of the denying of the flesh; of spiritual righteousness; of hope of eternal life, and of like such things. And if we will be rightly instructed in Christianity, we must apply our studies to these things.

Calvin: Act 1:4

4.Gathering them together, he commanded, etc They had before done the duty of Apostles; but that lasted but a while; and, secondly, so far forth that they might with their preaching awake the Jews to hear their Master. And so that commandment to teach, which Christ had given them, (Mat 10:7,) whilst he lived with them upon earth, was, as it were, a certain entrance into their apostleship which was to come, for which they were not yet ripe. Therefore, their ordinary function was not laid upon them, until such time as Christ was risen again; but they stirred up their nation (as I have said) like criers, that they might give ear to Christ. And then at length, after the resurrection, they were made Apostles, to publish abroad throughout the whole world that doctrine which was committed to them. And whereas after they were made Apostles, Christ commandeth them as yet to abstain from their office, that is done not without just cause; yea, many causes may be alleged why it should be so. That filthy forsaking of their Master was yet fresh; many notes and tokens of unbelief were yet fresh. Whereas, they had been so thoroughly taught, and had so suddenly forgotten all, they showed a manifest token of their great dullness of wit. Neither were they free from sluggishness, which could not otherwise fitly be purged, than by deferring the promised grace, that he might the more sharpen their desire. But this cause is chiefly to be noted, that the Lord did appoint a certain time for the sending of the Spirit, that the miracle might be the more apparent. Again, he suffered them to rest a while, that he might the better set forth the greatness of that business which he was about to commit unto them. And thereby is the truth of the gospel confirmed, because the Apostles were forbidden to address themselves to preach the same, until they should be well prepared in succession of time.

And they were commanded to stay together, because they should all have one spirit given them. If they had been dispersed, the unity should not have been so well known. Though they were scattered abroad afterwards in divers places, yet because they brought that which they had from one and the same fountain, it was all one, as if they always had had all one mouth. Furthermore, it was expedient that they should begin to preach the gospel at Jerusalem, that the prophecy might be fulfilled,

“There shall a law go out of Zion,
and the word of the Lord out of Jerusalem,” (Isa 2:3.)

Although the participle συναλιζομενος, may be diversely translated, yet Erasmus his translation did please me best, because the signification of gathering together will agree better with the text, [context.]

They should wait for the promise It was meet that these should be accustomed to obey first, who should shortly after lay Christ’s yoke upon the neck of the world. And surely they have taught us by their example, that we must work and rest at the Lord’s pleasure alone. For if, during our life, we go on warfare under his banner and conduct, surely he ought to have no less authority over us than any earthly captain hath in his army. Therefore, as warlike discipline requireth this, that no man wage unless he be commanded by the captain, so it is not lawful for us either to go out, or to attempt any thing, until the Lord give the watchword; and so soon as he bloweth the retreat, we must stay, [halt.] Moreover, we are taught that we are made partakers of the gifts of God through hope. But we must mark the nature of hope as it is described in this place. For that is not hope which every man feigneth to himself unadvisedly, but that which is grounded on the promise of God. Therefore Christ cloth not suffer his apostles to look for whatsoever they will, but he addeth expressly the promise of the Father. Furthermore, he maketh himself a witness thereof; because we ought to be so sure and certain, that although all the engines of hell gainstand us, yet this may remain surely fixed in our minds, that we have believed God. I know, saith Paul, whom I have believed, (Tit 1:12.) And here he putteth them in mind of those things which are written in Joh 14:15,

“I will pray the Father, and he shall give you another Comforter, that he may continue with you; I say the Spirit of truth,” etc.

Again,

“I have spoken these things unto you while I am with you.” “And the Spirit, whom my Father shall send in my name, shall teach you all things,” (Joh 14:25,) etc.

And again,

“When the Spirit of truth shall come, whom I will send from my Father, he shall bear witness of me,” (Joh 15:26.)

And again,

“If I shall go hence, I will send you the Comforter, who shall reprove the world,” (Joh 16:7.)

And he had said long before,

“He which believeth in me, out of his belly
shall flow rivers of living water,”
(Joh 7:38.)

Calvin: Act 1:5

5.Because John truly Christ repeateth this unto his apostles out of John’s own words. For some part of them had heard that at John’s mouth, which the Evangelists report, “I truly baptize you with water, but he that cometh after me shall baptize you with the Holy Ghost, and with fire.” Now Christ pronounceth that they shall well perceive that that is true indeed which he said. Furthermore, this serveth greatly to confirm the sentence next going before, for it is an argument drawn from the office of Christ. And that thus: John was sent to baptize with water, he fulfilled his function as it became the servant of God. The Son of God is sent to baptize with the Holy Ghost; it remained, therefore, that he do his duty. Neither can it be otherwise but he must do that which his Father hath commanded him to do, and for which also he came down into the earth. But it seemeth a very absurd thing to restrain that unto the visible sending of the Holy Ghost, which was spoken universally of regeneration. ²¹ I answer, that Christ did not then only baptize with the Holy Ghost, when as he sent him under the form of fiery tongues; for he had baptized his apostles before this; and he baptizeth all the elect thus daily. But because the sending of the Holy Ghost after so glorious a sort was a token of the hidden grace wherewith he doth daily inspire his elect, he doth fitly apply thereunto the testimony of John. And truly this was as though it had been the common baptism of the Church. For besides that the apostles did not receive the Spirit for themselves only, but for the use of all the faithful, there was also declared the universal favor of Christ towards his Church, while that he poured out thereupon the gifts of his Spirit in great abundance.

Although, therefore, he doth daily baptize the elect of his Father, yet was this no let why he might not show forth this token to be remembered above all others, that the apostles might know that they were only entered by John; and that not in vain, seeing their perfection was hard at hand. And that is frivolous which some gather out of this place most commonly, ²² namely, that the baptism of John and the baptism of Christ were diverse. For here doth not he dispute in this place of baptism, but maketh only a comparison betwixt the person of John and the person of Christ. When as John did say that he did baptize with water only, he did not reason of what sort his baptism was; but what he himself was; lest he should arrogate that unto himself which was proper to Christ. As also, the ministers in these days ought not to speak otherwise of themselves; but they must acknowledge Christ to be the author of all those things which they do prefigure in the outward baptism, and leave nothing to themselves save only the outward administration. For when as these titles are attributed unto baptism, namely, that it is the laver of regeneration, (Tit 3:5,) a washing away of sins, the fellowship of death, and burying with Christ, (Rom 6:4,) and a grafting into the body of Christ, it is not declared what man, being the minister of the outward sign, doth; but rather what Christ doth, who only giveth force and efficacy unto the signs. We must always hold fast this distinction, lest, whilst we deck man too much, we take from Christ. ²³

But here may a question be moved, why he doth rather name John here than any other; first, It is manifest enough that John did profess himself to be the minister of the outward sign, namely, of water, and that Christ was the author of the spiritual baptism; secondly, Because it was meet that John should decrease and Christ increase; and, thirdly, Because the apostles did so much esteem of John, (Joh 3:30,) it might have been that thereby the glory of Christ might have been obscured. Therefore, Christ, to the end he might reclaim them to himself, telleth them that John did only minister unto them the external baptism; notwithstanding, he confirmeth them also, lest they should doubt of the promise; for they did attribute very much unto John, and therefore were they persuaded that the baptism which they had received by him was not in vain. Now, if that the verity and force thereof must be looked for at Christ’s hands, then ought the apostles to hope that that shall surely be fulfilled which John prefigured.

So must we, in like manner, think that we are not in vain baptized with water by men, because Christ, who commanded the same to be done, will fulfill his office, and baptize us with the Spirit. So faith draweth a consequent from the outward sign unto the inward effect; yet doth it not attribute any more than is meet, either to the sign or to the minister thereof, because in the sign it only looketh unto the promise, which is Christ’s, and doth acknowledge him to be the only author of grace. Let us, therefore, use such a mean that we do in no part diminish Christ’s honor; and yet, nevertheless, let us hope for that fruit by our baptism which is noted in this place. By assigning so short a time our Savior maketh them more joyful to hope well. Whereupon it followeth, that that death was not to be lamented which brought with it presently so precious fruit. And let us note this also, that this word baptism is used improperly in this place, that the contrariety may be full. After the same sort, Paul, in his Epistle unto the Romans, (Rom 3:26,) after he hath set down the law of works, to the end that the contrary may answer on the other side, he useth the law of faith for faith itself.

Defender: Act 1:1

The "former treatise" is clearly the gospel of Luke, both books being addressed to "Theophilus," a name meaning "lover of God." If Theophilus is not a generic name for anyone who is a lover of God, then the reference is evidently to a Roman official (as indicated by the adjective "most excellent" in Luk 1:3) in whom Luke had special interest, either seeking to lead him to Christ or to build him up in his newfound Christian faith.

Defender: Act 1:1

Luke's gospel contains the record of what Jesus began to do and teach. The implication is that Luke's supplementary treatise tells what He continued to do and teach through the apostles by the enabling power of His Spirit, whom He sent to indwell and guide them at Pentecost."

Defender: Act 1:3

"Infallible proofs" is one word in the Greek (tekmerion) and occurs only this one time in the New Testament. It emphasizes that the evidences for Christ's resurrection were not philosophical speculations but certain facts. It is appropriate that the word occurs only once, for no other event of biblical history has been confirmed more certainly than His bodily resurrection. Not only His ten or more appearances to the disciples, but also the otherwise inexplicable evidence of the empty tomb, the remarkable change in the disciples, the development and spread of the church as a result of its preaching, the change to worship on the first day of the week, the age-long observance of Easter and the Lord's Supper, in addition to the testimonies of the writers of the New Testament, as led and empowered by the Holy Spirit. All these combine to make it certain that Christ died for our sins and rose again for our justification.

Defender: Act 1:3

As Jesus was victorious over His forty-day temptation by Satan (Luk 4:2), so He witnessed to His disciples for forty days of His greater victory over Satan through His death and resurrection (Heb 2:14, Heb 2:15)."

Defender: Act 1:5

As John had "immersed" (literal meaning of baptizo) the disciples in water, they were shortly to be immersed in the Holy Spirit in accordance with John's prophecy (Mar 1:8) and Christ's promise (Joh 14:16, Joh 14:17). He would henceforth immerse all future believers into the spiritual body of Christ (1Co 12:13), to indwell them, guide them and be with them always."

TSK: Act 1:1

former : Luk 1:24

O Theophilus : Luk 1:3

of : Act 2:22; Mat 4:23, Mat 4:24, Mat 11:5; Luk 7:21-23, Luk 24:19; Joh 10:32-38, Joh 18:19-21; 1Pe 2:21-23

TSK: Act 1:2

the day : Act 1:9; Mar 16:19; Luk 9:51, Luk 24:51; Joh 6:62, Joh 13:1, Joh 13:3, Joh 16:28, Joh 17:13, Joh 20:17; Eph 4:8-10; 1Ti 3:16; Heb 6:19, Heb 6:20, Heb 9:24; 1Pe 3:22

through : Act 10:38; Isa 11:2, Isa 11:3, Isa 42:1, Isa 48:16, Isa 59:20,Isa 59:21, Isa 61:1; Mat 3:16, Mat 12:28; Joh 1:16, Joh 3:34; Rev 1:1, Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:16, Rev 3:13, Rev 3:22

given : Mat 28:19; Mar 16:15-19; Luk 24:45-49

the apostles : Act 1:13, Act 10:40-42; Mat 10:1-4; Mar 3:14-19; Luk 6:13-16; Joh 6:70, Joh 13:18; Joh 20:21; Gal 1:1; Eph 2:20; 2Pe 3:2; Rev 21:14

TSK: Act 1:3

he showed : Act 13:31; Mat 28:9, Mat 28:16; Mar 16:10-14; Luke 24:1-53; John 20:1-21:25; 1Co 15:5-7; 1Jo 1:1

forty : Deu 9:9, Deu 9:18; 1Ki 19:8; Mat 4:2

speaking : Act 28:31; Dan 2:44, Dan 2:45; Mat 3:2, Mat 21:43; Luk 17:20,Luk 17:21, Luk 24:44-49; Rom 14:17; Col 1:13; 1Th 2:12

TSK: Act 1:4

being assembled together : or, eating together, Act 10:41; Luk 24:41-43

commanded : Luk 24:49

the promise : Act 2:33; Mat 10:20; Luk 11:13, Luk 12:12; Joh 7:39, Joh 14:16, Joh 14:26-28, Joh 15:26; Joh 16:7-15, Joh 20:22

TSK: Act 1:5

John : Act 11:15, Act 19:4; Mat 3:11; Luk 3:16; Joh 1:31; 1Co 12:13; Tit 3:5

but : Act 2:1-4, Act 2:16-21, Act 10:45, Act 11:15; Joe 2:28-32, Joe 3:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 1:1

The former treatise - The former book. The Gospel of Luke is here evidently intended. Greek: the former λόγος logos , meaning "a discourse,"or "a narrative."

O Theophilus - See the notes on Luk 1:3. Since this book was written to the same individual as the former, it was evidently written with the same design to furnish an authentic and full narrative of events concerning which there would be many imperfect and exaggerated accounts. See Luk 1:1-4. Since these events pertained to the descent of the Spirit, to the spread of the gospel, to the organization of the church, to the kind of preaching by which the church was to be collected and organized, and as the facts in the case constituted a full proof of the truth of the Christian religion, and the conduct of the apostles would be a model for ministers and the church in all future times, it was of great importance that a fair and full narrative of these things should be preserved. Luke was the companion of Paul in his travels, and was an eye-witness of no small part of the transactions recorded in this book. See Act 16:10, Act 16:17; Act 20:1-6; Acts 27; Acts 28. As an eye-witness, he was well qualified to make a record of the leading events of the primitive church. And as he was the companion of Paul, he had every opportunity of obtaining information about the great events of the gospel of Christ.

Of all - That is, of the principal, or most important parts of the life and doctrines of Christ. It cannot mean that he recorded all that Jesus did, as he had omitted many things that have been preserved by the other evangelists. The word "all"is frequently thus used to denote the most important or material facts. See Act 13:10; 1Ti 1:16; Jam 1:2; Mat 2:3; Mat 3:5; Act 2:5; Rom 11:26; Col 1:6. In each of these places the word here translated "all"occurs in the original, and means "many, a large part, the principal portion."It has the same use in all languages. "This word often signifies, indefinitely, a large portion or number, or a great part"(Webster).

That Jesus - The Syriac Version adds, "Jesus our Messiah."This version was probably made in the second century.

Began to do ... - This is a Hebrew form of expression; meaning the same thing as that Jesus did and taught. See Gen 9:20, "Noah began to be a farmer,"that is, was a farmer. Gen 2:3, in the Septuagint: "Which God began to create and make"; in the Hebrew, "which God created and made."Mar 4:7, "began to send them forth by two and two,"that is, sent them forth. See also Mar 10:32; Mar 14:65, "And some began to spit on him"; in the parallel place in Mat 26:67, "they did spit in his face."

To do - This refers to his miracles and his acts of benevolence, including all that he did for man’ s salvation. It probably includes, therefore, his sufferings, death, and resurrection, as a part of what he has done to save people.

To teach - His doctrines. As the writer had given an account of what the Lord Jesus did, so he was now about to give a narrative of what his apostles did in the same cause, that thus the world might be in possession of an inspired record respecting the establishment of the Christian church. The record of these events preserved in the sacred narrative is one of the greatest blessings that God has conferred on mankind; and one of the highest privileges which people can enjoy is that which has been conferred so abundantly on this age in the possession of the Word of God.

Barnes: Act 1:2

Until the day - The 40th day after the resurrection, Act 1:3. See Luk 24:51.

In which he was taken up - In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Act 1:9.

After that ... - This passage has been variously rendered. The Syriac translates it, "After he had given commandment unto the apostles whom he had chosen by the Holy Spirit."So also the Ethiopic version. Others have joined the words "through the Holy Spirit"to the phrase "was taken up,"making it mean that he was taken up by the Holy Spirit. But the most natural and correct translation seems to be what is in our King James Version.

Through the Holy Ghost - To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Spirit would descend to be a guide to his apostles. See Joh 16:7-11, and the notes on that place. It was to be his office to carry forward the work of redemption in applying it to the hearts of people. Whatever was done, therefore, after the death and resurrection of Jesus, was to be regarded as under the unique influence and direction of the Holy Spirit. Even the instructions of Jesus and his commission to the apostles, were to be regarded as coming within the department of the sacred Spirit, or within the province of his unique work. The instructions were given by divine authority, by infallible guidance, and as a part of the work which the Holy Spirit was sent down to accomplish. Under the direction and guidance of that Spirit the apostles were to go forth; by his aid they were to preach the gospel, to organize the church, to establish its order and its doctrines; and hence, the entire work was declared to be by his direction. Though in his larger and more mighty influences the Spirit did not descend until the day of Pentecost (Luk 24:49; compare Acts 2), yet, in some measure, his influence was imparted to the apostles before the ascension of Christ, Joh 20:22.

Had given commandments - Particularly the command to preach the gospel to all nations, Mat 28:19; Mar 16:15-19. It may be worthy of remark, that the word "commandments,"as a noun in the plural number, does not occur in the original. The single word which is translated, "had given commandments"is a participle, and means simply "having commanded."There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection.

The apostles - The eleven that remained after the treason and death of Judas.

Whom he had chosen - Mat 10:1-4; Luk 6:12-16.

Barnes: Act 1:3

He showed himself - The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Hence, the sacred writers so often refer to it, and establish it by so many arguments. As the fact of his resurrection lay at the foundation of all that Luke was about to record in his history, it was of importance that he should state clearly the sum of the evidence of it in the beginning of his work.

After his passion - After he suffered, referring particularly to his death as the consummation of his sufferings. The word "passion"with us means commonly excitement or agitation of mind, as love, hope, fear, anger, etc. The original means "after he suffered."The word "passion,"applied to the Saviour, denotes his last sufferings. Thus, in the Litany of the Episcopal Church, it is beautifully said, "By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us."The Greek word of the same derivation is rendered sufferings in 1Pe 1:11; 1Pe 4:13; Col 1:24.

By many infallible proofs - The word rendered here "infallible proofs"does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly known (Schleusner). Here it means the same - evidence that he was alive which could not deceive, or in which they could not be mistaken. That evidence consisted in his eating with them, conversing with them, meeting them at various times and places, working miracles Joh 21:6-7, and uniformly showing himself to be the same friend with whom they had been familiar for more than three years. This evidence was infallible:

(1) Because it was to them unexpected. They had manifestly not believed that he would rise again, Joh 20:25; Luk 24:19-24. There was, therefore, no delusion resulting from any expectation of seeing him, or from a design to impose on people.

\caps1 (2) i\caps0 t was impossible that they could have been deceived in relation to one with whom they had been familiar for more than three years. No people in the possession of reason could be made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarly, unless it was real.

\caps1 (3) t\caps0 here were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practiced for forty days on eleven men, who were all at first incredulous.

\caps1 (4) h\caps0 e was with them sufficient time to give evidence of his personal identity. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month.

\caps1 (5) t\caps0 hey saw him in various places and at times in which there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by something that was merely the result of imagination. It might have been said that, expecting to see him rise, their hopes, in the agitated state of their minds, deceived them, and that they only fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor "would have affirmed this, and would not have omitted it."But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly; in Jerusalem; in their own company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven: and how could they have been deceived in this?

\caps1 (6) h\caps0 e appeared to them as he had always done, as a friend, companion, and benefactor; he ate with them, performed a miracle before them, was engaged in the same work as he was before he suffered, renewed the same promise of the Holy Spirit, and gave them his commands respecting the work which he had died to establish, and the work which he required them to do - carrying out the same purposes and plans which he had before he died. In all these circumstances it was impossible that they should be deceived.

Being seen of them forty days - There are no less than thirteen different appearances of Jesus to his disciples recorded. For an account of them, see the notes at the end of the gospel of Matthew.

Speaking to them ... - He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. And as his heart was occupied with the same purposes which endued his attention before he suffered, we are taught by this that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and the prospect of death never turned him from his great plan; nor should they be allowed to divert our minds from the great work which God has given us to do.

The things pertaining to the kingdom of God - For an explanation of this phrase, the kingdom of God, see the notes on Mat 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.

Barnes: Act 1:4

And being assembled together - Margin, "or, eating together."This sense is given to this place in the Latin Vulgate, the Ethiopic, and the Syriac versions. But the Greek word has not properly this signification. It has the meaning of "congregating, or assembling."It should have been, however, translated in the active sense, "and having assembled them together."The apostles were scattered after his death. But this passage denotes that he had assembled them together by his authority, for the purpose of giving them a charge respecting their conduct when he should have left them. When this occurred does not appear from the narrative; but it is probable that it was not long before his ascension; and it is clear that the place where they were assembled was Jerusalem.

But wait for the promise of the Father - For the fulfillment of the promise respecting the descent of the Holy Spirit made by the Father.

Which ye have heard of me - Which I have made to you. See Joh 14:16, Joh 14:26; Joh 15:26; Joh 16:7-13.

Barnes: Act 1:5

For John truly baptized ... - These are the words of Jesus to his apostles, and he evidently has reference to what was said of John’ s baptism compared with his own in Mat 3:11; Joh 1:33. In those verses John is represented as baptizing with water, but the Messiah who was to come, as baptizing with the Holy Spirit and with fire. This promise was now about to be fulfilled in a remarkable manner. See Acts 2.

Not many days hence - This was probably spoken not long before his ascension, and of course not many days before the day of Pentecost.

Poole: Act 1:2

The day in which he was taken up that is, the day of his ascension. This is a translation from the former book (his Gospel) unto this, showing how far he had proceeded in setting down the doctrine of our salvation.

After that he through the Holy Ghost had given commandments unto the apostles whom he had chosen which words may be referred, either to the commandments he gave, or the choice he made of the apostles; both being by the Holy Ghost. The apostles had their doctrine from God, and were appointed to publish it by God; especially to publish the gospel to the whole world, Mat 28:19 ; and to continue at Jerusalem till the coming of the Holy Ghost, Luk 24:49 .

Poole: Act 1:3

To whom i.e. the apostles, he showed himself alive after his passion by many infallible proofs eating, drinking, speaking, walking with them; nay, showing them his very wounds, and permitting them to be touched; God suffering Thomas’ s infidelity to contribute to the strengthening of our faith.

Being seen of them forty days not continually, but upon occasion as he pleased; it was so long from his resurrection to his ascension; and the same space in which God showed himself unto Moses in Mount Sinai. So long also he was pleased to stay with them, that he might more abundantly testify the truth of his humanity, and of his resurrection.

And speaking of the things pertaining to the kingdom of God either his kingdom in heaven, the church triumphant or his kingdom on earth, the church militant; what future bliss and happiness he was going to prepare, and what means they ought to use towards the obtaining of it.

Poole: Act 1:4

And being assembled together with them by his order, or conversing frequently with them, as those that table together.

Commanded them that they should not depart from Jerusalem: otherwise the apostles would have abhorred Jerusalem, as reeking afresh in the blood of our Lord. And there Christ chose to pour out his Spirit, that he might show forth his glory in the same place where he suffered ignominy: there Christ would have his apostles to abide, that they might be closer to Mount Olivet, from whence he was to ascend; as also that both his ascension, and the coming of the Holy Ghost, might more publicly be manifest; and that that prophecy, Isa 2:3 , might be fulfilled.

The promise of the Father; of my Father Luk 24:49 ; that is, the Holy Spirit, promised by our Saviour in his Father’ s name, Joh 14:26 ; and may well be called the promise without which all other promises would be of no value unto us.

Poole: Act 1:5

For John truly baptized with water Mat 3:11 ; water being of a purifying nature, plentiful, and easy to come by.

But ye shall be baptized with the Holy Ghost his gifts and graces, which were (as water on baptized persons) largely bestowed upon them on the day of Pentecost:

1. That the apostles and all others might be assured of the doctrine of the Gospel.

2. That they might be enabled to fulfil their ministry, and obey our Saviour’ s commands left with them. Not many days hence; it was but ten days after his ascension; but our Saviour would not prefix a certain day, that they might watch every day.

Haydock: Act 1:1

St. Luke, who was the author of this history, alludes, in this verse, to his gospel, which he calls his first discourse. In that he informs us, not only of the actions, but also the doctrines of our Saviour. These words, to do and to teach, are the abridgment of the whole gospel: here he gives us the Acts of the Apostles, that is, an history of their travels and preaching. In the beginning of this work he speaks of all the apostles, and what they did before their dispersion. As soon as he comes to the mention of St. Paul, he takes notice of no one else, but is entirely taken up with the narrative of his actions. He addresses his book to Theophilus, which signifies a friend of God, or one who loves God, as if he intended to dedicate it to all the faithful, who believed in, and loved God. But it is more probable that this was the same distinct person, well known to St. Luke, and illustrious for his birth, because he gave him the title of Greek: kratiste, most excellent. [Luke i. 3.] (Calmet)

Haydock: Act 1:2

Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. As the Scripture was written without distinction of verses, and without any stops, or commas, which were added afterwards) the construction, and joining of words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense may be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says St. John Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, that he gave his special commandments to his apostles, or to those whom he chose to be his apostles, by the Holy Ghost, or by his holy and divine spirit. (Witham) ---

The power to preach, to baptize, to remit sins, and generally the whole commission and charge of the government of his Church after him in his name, and with his authority; which government was given them, together with the Holy Ghost, to assist them therein for ever. (Bristow)

Haydock: Act 1:3

Appearing, &c. Why did he not appear to all, but only to his disciples? Because to many of them, who did not know the mystery, he would have seemed a phantom. For if the disciples themselves were diffident, and terrified, and required to touch him with their hands, how would others have been affected? But we know from their miracles, the truth of the resurrection, which is made evident to all succeeding generations. Perhaps the apostles did not perform miracles. How then was the world converted? This is a fact which cannot be denied, and that it should have been brought about by twelve poor illiterate fishermen, without miracles, would be the greatest of all miracles, far beyond the reach of all human means. (St. John Chrysostom, hom. i. chap. 1. on Acts.) ---

"And speaking of things pertaining to the kingdom of God," as we read in the Greek, and in the Protestant version, that is, pertaining to the Church, which is the kingdom of God, Greek: ta peri tes basileias tou theou, which plainly makes for unwritten tradition. (Estius)

Haydock: Act 1:4

And eating with them. [1] This is a literal translation from the vulgar Latin. But the Protestant translation from some Greek copies, would have it, And being assembled together, he commanded them, &c. Mr. Bois defends the Latin Vulgate and even by the authority of St. John Chrysostom who doubtless understood the Greek text, as well as any one, and who takes the Greek word here to signify eating: for he observes that he apostles elsewhere proved Christ's resurrection by his eating and drinking with them. (Acts x. 4.) St. Jerome also says, the derivation of the Greek word, is from eating salt together. (Witham)

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[BIBLIOGRAPHY]

Greek: sunalizomenos, A salis & mensæ communione. Some copies Greek: sunaulizomenos.

Haydock: Act 1:5

Baptized with the Holy Ghost, that is, cleansed, and sanctified by the plentiful graces he shall pour upon you. (Witham)

Gill: Act 1:1

The former treatise have I made,.... Meaning the Gospel written by him the Evangelist Luke, for from that he makes a transition to this, beginning here where he there left off; namely, at the ascension of Christ; see Luk 24:51.

O Theophilus; See Gill on Luk 1:3.

of all that Jesus began both to do and teach. This is a summary of his former treatise, his Gospel, which gave an account of what Christ began to do, and did; not of the common and private actions of his life; or of what was done, either in public, or private, throughout the whole of his life; for excepting that of his disputing with the doctors at twelve years of age, no account is given by him of what he did, till he was about thirty years of age; but of his extraordinary actions, of the miracles he wrought; and these not all, and everyone of them; but many of them, and which were sufficient to prove him the Messiah; and particularly of all things he did relating to the salvation of his people; of the whole of his obedience; of his compliance with the ceremonial law; of his submission to baptism; of his holy life and conversation, and entire conformity to the law; of his sufferings and death, how that thereby he made full atonement for sin, brought in an everlasting righteousness, and obtained eternal redemption for his people: and not only Luke, in his Gospel, gave an account of these his actions, but also of many of his excellent discourses, his parables, and his sermons, whether delivered to the people in common, or to his own disciples: and now, as this was the subject of his former book, he intended in this latter to treat, as he does, of what the apostles of Christ began to do and teach.

Gill: Act 1:2

Until the day in which he was taken up,.... That is, into heaven. The historian suggests, that his former treatise took in the main and principal things Jesus did and taught, until such time that he ascended to heaven:

after that he, through the Holy Ghost, had given commandments unto the apostles, whom he had chosen: our Lord having chosen twelve of his own free grace and goodness, and not according to their worth and merit, to be his apostles, a little before his ascension to heaven, gave them more express and explicit commands and orders where they should go, into all the world, to all nations; and what they should preach, the whole Gospel, salvation by faith in him, and particularly repentance and remission of sins; and what ordinances they should require believers to attend to; and how they themselves should conduct and behave in their work: the phrase, "through the Holy Ghost", may either be read in connection with "had given commandments", as the Vulgate and Arabic versions read, and as we do; and the sense be, that these commands which Christ gave to his apostles, were not merely his orders, as man, but were what the Holy Ghost was equally concerned in with him, and were from him as God, and so carried a divine authority with them; and at the same time that he gave them to them, he breathed into them the Holy Ghost, whereby they had a more clear view of his doctrines and ordinances, and were more qualified to minister them; and besides, had an intimation given them, that they might expect still greater gifts of the Holy Ghost: or it may be read with the latter clause, "whom he had chosen"; as in the Syriac and Ethiopic versions; and then the meaning is, that just before his being taken up to heaven, he gave some special orders and directions to his apostles, whom he had chosen to that office through the Holy Ghost, and not through human affection in him, or according to any desert of theirs; but as under the influence of the Holy Spirit, with which, as man, he was anointed without measure; and whose gifts and graces he communicated to his disciples, to fit them for the service to which they were appointed: or with the apostles; they being sent by the Holy Ghost, as well as by Christ.

Gill: Act 1:3

To whom also he showed himself alive after his passion,.... That is, after his sufferings and death; for that he suffered many things, and at last death itself, is certain from the acknowledgment of the Jews themselves, who own, that they put him to death on the passover eve ^d; as well as from the accounts of the evangelists; and from the soldiers not breaking his legs, when the rest that were crucified with him were broken, because he was already dead; and from his "ricardium" being pierced with a spear, from whence blood and water sprung, after which it was impossible he should be alive; and from the testimony of the centurion who watched him, to whom Pilate sent to know if he was dead, and how long he had been dead; and from his being buried, and lying in the grave so long as he did: and yet after, and not withstanding this, "he showed himself alive"; he raised himself from the dead, and hereby declared himself to be the Son of God with power, which cannot be said of others; there were others that were alive after death, but not by their own power; as the widow of Sarepta's son, the daughter of Jairus, Lazarus, and the widow of Nain's son; but these did not "show themselves alive", as Christ did, who appeared often to his apostles: for after he had first appeared to Mary Magdalene, he showed himself to the two disciples going to Emmaus; then to ten of them, Thomas being absent; after that to them all, Thomas being present, when he convinced him of the truth of his resurrection; after that he appeared to seven of the disciples at the sea of Tiberias; and then to all the apostles; and to five hundred brethren at once on a mountain in Galilee; and once to James alone, and to them all again when he was parted from them and went up to heaven; and so they must be proper and sufficient witnesses of his resurrection: and this evidence of his being alive, he gave to them, by many infallible proofs; or by many signs and tokens, and which were most sure and unquestionable arguments of his being alive; as his eating and drinking with them, walking and talking with them in a free and familiar manner, showing them his hands and his feet, and side, that they might see the scars which the nails and spear had made; and which were not only a proof that he was risen again, but risen again in the same body in which he suffered; and that they might feel and handle him, and know that he was not a spirit, a phantom, a mere apparition, but was really risen and alive: being seen of them forty days; not that he was seen by them for forty days together continually, but at certain times, within the space of forty days; for between his first and last appearance, many others intervening, such a length of time run out; so that it was not a single and sudden appearance that surprised them; but there were many of them, and a distance between them, and this for a considerable term of time; hence they had opportunity of reflecting upon these appearances, and of satisfying themselves of the truth of things. This number of "forty days" is a remarkable one in Scripture. The flood was forty days upon the earth; and so long Moses was in the mount with God; such a number of days the spies were searching the land of Canaan; so many days Goliath presented himself to the armies of Israel; and so long a time Elijah went in the strength of the meat the angel provided for him; and for such a length of time the prophet Ezekiel was to bear the iniquity of the house of Judah; and such a term of time was given out by Jonah for the destruction of Nineveh; and so many days Christ fasted, and was tempted in the wilderness. The Jews pretend ^e, that forty days before Jesus was put to death he was led forth, and a crier went before him, declaring, that whoever would, had liberty to testify to his innocence if they could, but no man appeared for him: but this is false; the truth of the matter is, that for forty days after his resurrection he showed himself to his disciples, and by proving the truth of his resurrection, he proved his own innocence and uprightness. If the testimony of Rabbenu Hakadosh, as cited by Galatinus, could be depended on, the Jews had a notion of this forty days' conversation of the Messiah with his disciples, after his resurrection; who say ^f,

"the Messiah, after his resurrection, shall converse with the righteous, and they shall hear his precepts "forty days", answerable to those forty days in which he shall be in the wilderness to afflict his soul, before they shall kill him; and these being finished, he shall ascend to heaven, and sit at the right hand of God, as it is said, Psa 110:1.

But this seems rather to be the pious fraud of some Christian, than the words of a Jew: however, they do say ^g, that "the days of the Messiah are "forty days", as it is said, Psa 95:10 "forty years long was I grieved"; or, as they interpret it, "shall I be grieved with this generation":

intimating, that the generation of the Messiah, and of the wilderness, would be much alike, and equally grieving to God, and reckoning a day for a year, as the Lord did with that generation, Num 14:33. These forty days Christ was with his disciples, may be an emblem of the forty years which were to run out from his death, to his coming again to take vengeance on the Jewish nation; for so long time was there from thence to the destruction of Jerusalem. And Christ was not only seen of the disciples at certain seasons during this space of time, but he was also heard by them: for it follows,

and speaking of the things pertaining to the kingdom of God; the kingdom of the Messiah, the Gospel dispensation; concerning the doctrines of the Gospel they were to preach, and the ordinances of it they were to administer; concerning the church of God, the nature, order, and officers of it, and the laws and rules by which it should be governed; concerning the kingdom of grace, what it consists of, and wherein it lies; and of the kingdom of glory, of meetness for it, his own grace, and of the right unto it, his own justifying righteousness: some of these things they might have before but very little knowledge of; and may be these are the things he had to say to them, and which, till now, they could not bear; and being no more to be with them in person, he instructs them in them,

Gill: Act 1:4

And being assembled together with them,.... At their last meeting at Bethany, or Mount Olivet, which was by appointment: some render the words, as the Vulgate Latin, "and eating with them"; which was one of the proofs he gave of his being alive; and so the Syriac version renders it, "and when he had ate bread with them", and the Ethiopic version, "and dining with them", which he might do more than once; see Joh 21:12 this was the last time, when he

commanded them that they should not depart from Jerusalem; which does not necessarily infer, that they were then at Jerusalem; for they might be, and they seem rather to be at Bethany, or on the Mount of Olives, from whence they afterwards returned to Jerusalem; and from thence they had orders not to depart, where the blood of Christ had been shed, and where were his greatest enemies, and where the disciples might have no inclination to have gone, and much less to abide, but so it must be, partly for the glorifying of Christ by the effusion of his Spirit on the apostles in the place where he had suffered the most reproach; and partly because the Gospel, the word of the Lord, was to go out of this place, according to the prophecy in Isa 2:3 as also because a Gospel church was to be fixed there, and a very large number of souls to be converted, and added to it: wherefore they were bid to go thither, and not stir from thence,

but wait for the promise of the Father; that is, the pouring forth of the Spirit, which God the Father of Christ; and of his people, had promised should be in the last days, Joe 2:28 and which Christ had promised his disciples from the Father, Joh 14:16.

which, saith he, ye have heard of me; or "by", or "out of my mouth", as the Vulgate Latin and Ethiopic versions, and Beza's most ancient copy read; referring to the above passages, or to what follows: and which he the rather mentions, to assure them of its accomplishment, since it was both a promise of the Father, all whose promises are yea and amen; and he had also told them of it, neither of whose words could possibly fall to the ground.

Gill: Act 1:5

For John truly baptized with water,.... Or "in water", as he himself says, Mat 3:11 John's baptism was water baptism, an immersion of persons in water: he was the first administrator of it, and therefore is here mentioned by name; and his, and the baptism of the Spirit, are opposed; for there were others, as the disciples of Christ, that baptized in water as well as John: and these words are not to be understood of the words of the Lord, by the mouth of John, which the disciples heard, for they were not then called when John spoke the words in Mat 3:11 nor indeed are they the same with these; but these are the words of Christ himself, and which the apostles heard from his own mouth, as is clear from Act 11:16 though they are not recorded by any of the evangelists; and these are not the only words which Luke repeats, that the evangelists are silent about; see Act 20:35.

but ye shall be baptized with the Holy Ghost; that is, by himself; for it is Christ's prerogative to baptize with the Spirit, as John foretold of him, and it designs such an extraordinary and plentiful donation of the gifts of the Spirit, as may be expressed by a baptism; in which the apostles, on the day of "Pentecost", were, as it were, to be immersed, and with them covered; as Cyril of Jerusalem ^h observes,

"as he, ο ενδυνων εν τοις υδασι, "who is plunged in water, and baptized", is encompassed by the water on every side, so are they that are wholly baptized by the Spirit.

Not many days hence; within ten days, for this was on the fortieth day from his death, which was at the passover, these words were said; and on the fiftieth day from thence was the feast of Pentecost, when this had its fulfilment,

Commentary -- Verse Notes / Footnotes

NET Notes: Act 1:1

¹ tn Or “produced,” Grk “made.”

² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

NET Notes: Act 1:2

¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

³ tn Or “through.”

NET Notes: Act 1:3

¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

NET Notes: Act 1:4

¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

NET Notes: Act 1:5

¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

² tn The pronoun is plural in Greek.

Geneva Bible: Act 1:1

The ^{( 1 )} former treatise have I made, O Theophilus, of all that Jesus began both to ^{( a )} do and teach,

^{( 1 )} Luke switches over from the history of the Gospel, that is from the history of the sayings and doings of Christ, unto the Acts of the Apostles.

^{( a )} The acts of Jesus are the miracles and deeds which showed his Godhead, and his most perfect holiness, and examples of his doctrine.

Geneva Bible: Act 1:3

^{( 2 )} To whom also he shewed himself alive after his passion by many ^{( b )} infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

^{( 2 )} Christ did not immediately ascend into heaven after his resurrection in order to thoroughly prove his resurrection, and with his presence strengthen and encourage his Apostles in the doctrine which they had heard.

^{( b )} He called those things infallible proofs which are otherwise termed necessary: now in that Christ spoke, and walked, and ate, and was felt by many, these are sure signs and proofs that he truly rose again.

Geneva Bible: Act 1:4

And, being ^{( c )} 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.

^{( c )} They were dispersed here and there, but he gathers them together so that all of them might together be witnesses of his resurrection.

Geneva Bible: Act 1:5

For John truly baptized with water; but ye shall be baptized ^{( d )} with the Holy Ghost not many days hence.

^{( d )} Either by the Father, or by me: so that either the Father or Christ is set here contrasted with John, as the Holy Spirit is contrasted with water, as things that are comparable to one another.

Commentary -- Verse Range Notes

TSK Synopsis: Act 1:1-26

1 Christ, preparing his apostles to the beholding of his ascension, gathers them together unto the mount Olivet, commands them to expect in Jerusalem the sending down of the Holy Ghost, promises after a few days to send it, and ascends into heaven in their

10 After his ascension they are warned by two angels to depart, and to set their minds upon his second coming.

12 They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas.

Combined Bible: Act 1:1

1, 2. A NARRATIVE of Jesus of Nazareth, designed to convince men that he is the Christ, would most naturally begin with his birth and terminate with his ascension to heaven. Such was the "former narrative" which Luke had addressed to Theophilus, and he alludes to it as such in introducing his present work: (1) " The former treatise I composed, O Theophilus, concerning all that Jesus began both to do and to teach, (2) until the day in which, having given commandment through the Holy Spirit to the apostles whom he had chosen, he was taken up. "  

This reference to his former narrative is most appropriate in its place, inasmuch as the one now undertaken is based entirely upon it. The specific reference to "the day in which, having given commandment through the Holy Spirit to the apostles whom he had chosen, he was taken up" is still more in point, from the fact that all the authority which the apostles had for the labors Luke is about to narrate was derived from the commandment given on that day. The history of that day furnishes but one commandment then given, which was the apostolic commission. In this commission, then, Luke locates the starting point of his present narrative.  

If we would appreciate the narrative thus briefly introduced to us, we must begin with the author, by a proper understanding of this commission.  

During the personal ministry of Jesus, he authorized no human being to announce his Messiahship. On the contrary, whenever he discovered a disposition to do so, he uniformly forbade it, and this not only to various recipients of his healing power, but to the apostles themselves. When Peter made the memorable confession, "Thou art the Christ, the Son of the living God," we are told that, at the close of the conversation, "he charged his disciples that they should tell no man that he was Jesus the Christ." Such was his uniform injunction on similar occasions. Even when Peter, James, and John had witnessed his transfiguration, and heard God himself proclaim him his Son, as they came down from the mount, "Jesus charged them, saying, Tell the vision to no man, until the Son of man is risen from the dead."   

This stern prohibition, quite surprising to most readers of the New Testament, may be accounted for, in part, by a desire to avoid that political ferment, which, in the existing state of the public mind, might have resulted from a general belief among the Jews that he was their Messiah. But there is a much more imperative reason for it, found in the mental and moral condition of the disciples themselves. Their crude conceptions of the Messiahship, their gross misconception of the nature of the expected Kingdom, their misunderstanding of much that he had taught them, and their imperfect remembrance of that which they had understood, rendered them incapable of presenting his claims truthfully, not to say infallibly, to the world. Moreover, their faith had not, as yet, acquired the strength necessary to the endurance of privations and persecutions. While laboring under these defects, they were most wisely prohibited from preaching that he was the Christ.  

During the last night he spent on earth, Jesus at length informed them that this restriction would soon be removed, and they should receive the qualifications necessary to be his witnesses. He says, "The Advocate, the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you." "I have many things to say to you, but you can not bear them now; howbeit when he, the Spirit of truth, is come, he will guide you into all the truth. " "He shall testify of me: and you also shall testify, because you have been with me from the beginning." In these words they have a promise that they shall testify of Jesus, with the Holy Spirit for their guide; but the promise looks to the future for its fulfillment.  

Finally, "in the day in which he was taken up," he gives them the commandment which is to unseal their lips, and authorizes them to preach the glad tidings to every creature. Without this commandment, they could not have dared to tell any many that he was the Christ; with it, they are authorized to begin the labors which our historian is about to narrate. But even yet there is one restriction laid upon them; for they have not yet received the promised qualifications. "He commanded them that they should not depart from Jerusalem; but await the promise of the Father, which you have heard from me."   

Such was the necessity for the commandment in question, and for the limitation which attended it when given. The items of which it is composed are not fully stated by either one of the historians, but must be collected from the partial statements of Matthew, Mark, and Luke. Matthew presents three of them, as follows: "Go, disciple all nations, immersing them into the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe and do all whatsoever I have commanded you." Mark presents five items in these words: "Go preach the gospel to every creature; he who believes and is immersed shall be saved; he who believes not shall be condemned. " Luke simply states that Jesus said, "Thus it behoved the Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." If we combine these items, by arranging them in their natural order of succession, we will have the commission fully stated.  

The command quoted by Mark, "Preach the gospel to every creature," necessarily comes first. The command, "Disciple all nations," is next in order; for it is by means of preaching that they were to make disciples. But when a man is made a disciple he becomes a believer; and Matthew and Mark agree in the statement that he who believes, or in Matthew's style, he who is discipled, is then to be immersed. Luke, however, says that repentance must be preached, and as repentance precedes obedience, we are compelled to unite it with faith, as antecedent to immersion. Next after immersion comes Mark's statement, "he shall be saved." But salvation may be either that which the pardoned sinner now enjoys, or that to be enjoyed after the resurrection from the dead: hence this term would be ambiguous but for Luke's version of it, who quotes that " remission of sins " is to be preached. This limits the meaning of the promise to that salvation which consists in remission of sins. Next after this comes the command, "teaching them to observe and do" what I have commanded you. Finally, they were to proclaim that they who believed not, and, consequently, complied not with the terms of the commission, should be condemned. In brief, they were commanded to go into all the world, and make disciples of all nations by preaching the gospel to every creature; to immerse all penitent believers into the name of the Father, and of the Son, and of the Holy Spirit, promising such the remission of their sins; then teaching them all their duties and privileges, as disciples of Jesus. In the mean time, all were to be assured that he who believed not should be condemned.  

Making this commission the starting point of his narrative, Luke proceeds, after a few more preliminary observations, to relate the manner in which it was executed. This is the key to the whole narrative. We will find the apostles adhering strictly to its guidance. Their actions will furnish a complete counterpart to the items of their commission, and the best exposition of its meaning. For the strongest confirmation of the brief exposition just given, we refer to the course of the narrative as set forth in the following pages.   

  

  

Combined Bible: Act 1:2

notes on verse 1  

  

Combined Bible: Act 1:3

As our author is about to present the apostles testifying to the resurrection of Jesus, he sees proper, in his introduction, to state briefly the ground of the qualifications for this testimony. He does this in the remainder of the paragraph of which we have already quoted a part: (3) " To whom, also, he presented himself alive, after his suffering, by many infallible proofs, being seen by them during forty days, and speaking the things pertaining to the kingdom of God."From the concluding chapters of the former narrative, we learn more particularly the nature and number of these infallible proofs. These, having been fully stated by himself and others, are not here repeated. We learn here, however, a fact not there related: that the space from the resurrection to the ascension was forty days.   

  

  

Combined Bible: Act 1:4

5. To account for the delay of the apostles in Jerusalem after receiving their commission, and to prepare the reader for the scenes of the coming Pentecost, the historian next relates a part of the conversation which had taken place on the day of the ascension: (4) " And being assembled with them, he commanded them not to depart from Jerusalem, but to await the promise of the Father, which you have heard from me. (5) For John, indeed, immersed in water; but you shall be immersed in the Holy Spirit, not many days hence."The command not to depart from Jerusalem is mistaken, by some commentators, for the commandment mentioned above, as being given on the day he was taken up. But, in truth, as we have already seen, the commission constituted that commandment, while this is merely a limitation of the commission, in reference to the time and place of beginning. The " promise of the Father"which they were to await, is the promise of the Holy Spirit, which they had heard from him on the night of the betrayal, and which they now learn, is to be fulfilled in by their immersion in the Spirit. On this use of the term immersion see the Commentary, ii. 16endash 18.   

  

  

Combined Bible: Act 1:5

notes on verse 4  

  

Maclaren: Act 1:1-14

The Ascension

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2. Until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the Apostles whom Ha had chosen: 3. 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: 4. 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. 5. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. 6. When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel? 7. And He said unto them, It is not for you to know the times or the seasons, which the Father hath put in His own power. 8. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 9. And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. 10. And while they looked stedfastly toward heaven as He went up, behold, two men stood by them in white apparel; 11. 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. 12. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath day's journey. 13. 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. 14. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.'--Acts 1:1-14.

THE Ascension is twice narrated by Luke. The life begun by the supernatural birth ends with the supernatural Ascension, which sets the seal of Heaven on Christ's claims and work. Therefore the Gospel ends with it. But it is also the starting-point of the Christ's heavenly activity, of which the growth of His Church, as recorded in the Acts, is the issue. Therefore the Book of the Acts of the Apostles begins with it.

The keynote of the treatise' lies in the first words, which describe the Gospel as the record of what Jesus began to do and teach.' Luke would have gone on to say that this second book of his contained the story of what Jesus went on to do and teach after He was taken up,' if he had been strictly accurate, or had carried out his first intention, as shown by the mould of his introductory sentence; but he is swept on into the full stream of his narrative, and we have to infer the contrast between his two volumes from his statement of the contents of his first.

The book, then, is misnamed Acts of the Apostles, both because the greater number of the Apostles do nothing in it, and because, in accordance with the hint of the first verse, Christ Himself is the doer of all, as comes out distinctly in many places where the critical events of the Church's progress and extension are attributed to the Lord.' In one aspect, Christ's work on earth was finished on the Cross; in another, that finished work is but the beginning both of His doing and teaching. Therefore we are not to regard His teaching while on earth as the completion of Christian revelation. To set aside the Epistles on the plea that the Gospels contain Christ's own teaching, while the Epistles are only Paul's or John's, is to misconceive the relation between the earthly and the heavenly activity of Jesus.

The statement of the theme of the book is followed by a brief summary of the events between the Resurrection and Ascension. Luke had spoken of these in the end of his Gospel, but given no note of time, and run together the events of the day of the Resurrection and of the following weeks, so that it might appear, as has been actually contended that he meant, that the Ascension took place on the very day of Resurrection. The fact that in this place he gives more detailed statements, and tells how long elapsed between the Resurrection Sunday and the Ascension, might have taught hasty critics that an author need not be ignorant of what he does not mention, and that a detailed account does not contradict a summary one, --truths which do not seem very recondite, but have often been forgotten by very learned commentators.

Three points are signalised as occupying the forty days: commandments were given, Christ's actual living presence was demonstrated (by sight, touch, hearing, etc.), and instructions concerning the kingdom were imparted. The old blessed closeness and continuity of companionship had ceased. Our Lord's appearances were now occasional. He came to the disciples, they knew not whence; He withdrew from them, they knew not whither. Apparently a sacred awe restrained them from seeking to detain Him or to follow Him. Their hearts would be fall of strangely mingled feelings, and they were being taught by gentle degrees to do without Him. Not only a divine decorum, but a most gracious tenderness, dictated the alternation of presence and absence during these days.

The instructions then given are again referred to in Luke's Gospel, and are there represented as principally directed to opening their minds that they might understand the Scriptures.' The main thing about the kingdom which they had then to learn, was that it was founded on the death of Christ, who had fulfilled all the Old Testament predictions. Much remained untaught, which after years were to bring to clear knowledge; but from the illumination shed during these fruitful days flowed the remarkable vigour and confidence of the Apostolic appeal to the prophets, in the first conflicts of the Church with the rulers. Christ is the King of the kingdom, and His Cross is His throne,--these truths being grasped revolutionised the Apostles' conceptions. They are as needful for us.

From Acts 1:4 onwards the last interview seems to be narrated. Probably it began in the city, and ended on the slopes of Olivet. There was a solemn summoning together of the Eleven, which is twice referred to (Acts 1:4-6). What awe of expectancy would rest on the group as they gathered round Him, perhaps half suspecting that it was for the last time! His words would change the suspicion into certainty, for He proceeded to tell them what they were not to do and to do, when left alone. The tone of leave-taking is unmistakable.

The prohibition against leaving Jerusalem implies that they would have done so if left to themselves; and it would have been small wonder if they had been eager to hurry back to quiet Galilee, their home, and to shake from their feet the dust of the city where their Lord had been slain. Truly they would feel like sheep in the midst of wolves when He had gone, and Pharisees and priests and Roman officers ringed them round. No wonder if, like a shepherdless flock, they had broken and scattered! But the theocratic importance of Jerusalem, and the fact that nowhere else could the Apostles secure such an audience for their witness, made their beginning at Jerusalem' necessary. So they were to crush their natural longing to get back to Galilee, and to stay in their dangerous position. We have all to ask, not where we should be most at ease, but where we shall be most efficient as witnesses for Christ, and to remember that very often the presence of adversaries makes the door great and effectual.'

These eleven poor men were not left by their Master with a hard task and no help. He bade them' wait' for the promised Holy Spirit, the coming of whom they had heard from Him when in the upper room He spoke to them of the Comforter.' They were too feeble to act alone, and silence and retirement were all that He enjoined till they had been plunged into the fiery baptism which should quicken, strengthen, and transform them.

The order in which promise and command occur here shows how graciously Jesus considered the Apostles' weakness. Not a word does He say of their task of witnessing, till He has filled their hearts with the promise of the Spirit. He shows them the armour of power in which they are to be clothed, before He points them to the battlefield. Waiting times are not wasted times. Over-eagerness to rush into work, especially into conspicuous and perilous work, is sure to end in defeat. Till we feel the power coming into us, we had better be still.

The promise of this great gift, the nature of which they but dimly knew, set the Apostles' expectations on tiptoe, and they seem to have thought that their reception of it was in some way the herald of the establishment of the Messianic kingdom. So it was, but in a very different fashion from their dream. They had not learned so much from the forty days' instructions concerning the kingdom as to be free from their old Jewish notions, which colour their question, Wilt Thou at this time restore again the kingdom to Israel?' They believed that Jesus could establish His kingdom when He would. They were right, and also wrong,--right, for He is King; wrong, for its establishment is not to be effected by a single act of power, but by the slow process of preaching the gospel.

Our Lord does not deal with their misconceptions which could only be cured by time and events; but He lays down great principles, which we need as much as the Eleven did. The times and seasons,' the long stretches of days, and the critical epoch-making moments, are known to God only; our business is, not to speculate curiously about these, but to do the plain duty which is incumbent on the Church at all times. The perpetual office of Christ's people to be His witnesses, their equipment for that function (namely, the power of the Holy Spirit coming on them), and the sphere of their work (namely, in ever-widening circles, Jerusalem, Samaria, and the whole world), are laid down, not for the first hearers only, but for all ages and for each individual, in these last words of the Lord as He stood on Olivet, ready to depart.

The calm simplicity of the account of the Ascension is remarkable. So great an event told in such few, unimpassioned words! Luke's Gospel gives the further detail that it was in the act of blessing with uplifted hands that our Lord was parted from the Eleven. Two expressions are here used to describe the Ascension, one of which (was taken up ) implies that He was passive, the other of which (He went ) implies that He was active. Both are true. As in the accounts of the Resurrection He is sometimes said to have been raised, and sometimes to have risen, so here. The Father took the Son back to the glory, the Son left the world and went to the Father. No chariot of fire, no whirlwind, was needed to lift Him to the throne. Elijah was carried by such agency into a sphere new to him; Jesus ascended up where He was before.

No other mode of departure from earth would have corresponded to His voluntary, supernatural birth. He carried manhood up to the throne of God. The cloud which received Him while yet He was well within sight of the gazers was probably that same bright cloud, the symbol of the Divine Presence, which of old dwelt between the cherubim. His entrance into it visibly symbolised the permanent participation, then begun, of His glorified manhood in the divine glory.

Most true to human nature is that continued gaze upwards after He had passed into the hiding brightness of the glory-cloud. How many of us know what it is to look long at the spot on the horizon where the last glint of sunshine struck the sails of the ship that bore dear ones away from us! It was fitting that angels, who had heralded His birth and watched His grave, should proclaim His Second Coming to earth.

It was gracious that, in the moment of keenest sense of desolation and loss, the great hope of reunion should be poured into the hearts of the Apostles. Nothing can he more distinct and assured than the terms of that angel message. It gives for the faith and hope of all ages the assurance that He will come; that He who comes will be the very Jesus who went; that His coming will be, like His departure, visible, corporeal, local. He will bring again all His tenderness, all His brother's heart, all His divine power, and will gather His servants to Himself.

No wonder that, with such hopes flowing over the top of their sorrow, like oil on troubled waters, the little group went back to the upper room, hallowed by memories of the Last Supper, and there waited in prayer and supplication during the ten days which elapsed till Pentecost. So should we use the interval between any promise and its fulfilment. Patient expectation, believing prayer, harmonious association with our brethren, will prepare us for receiving the gift of the Spirit, and will help to equip us as witnesses for Jesus.

The Theme Of Acts

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2. Until the day in which He was taken up.'--Acts 1:1-2.

And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.'--Acts 28:30-31.

So begins and so ends this Book. I connect the commencement and the close, because I think that the juxtaposition throws great light upon the purpose of the writer, and suggests some very important lessons. The reference to the former treatise' (which is, of course, the Gospel according to Luke) implies that this Book is to be regarded as its sequel, and the terms of the reference show the writer's own conception of what he was going to do in his second volume. The former treatise have I made of all that Jesus began both to do and teach until the day in which He was taken up.' Is not the natural inference that the latter treatise will tell us what Jesus continued to do and teach' after He was taken up? I think so. And thus the writer sets forth at once, for those that have eyes to see, what he means to do, and what he thinks his book is going to be about.

So, then, the name The Acts of the Apostles,' which is not coeval with the book itself, is somewhat of a misnomer. Most of the Apostles are never heard of in it. There are, at the most, only three or four of them concerning whom anything in the book is recorded.

But our first text supplies a deeper reason for regarding that title as inadequate, and even misleading. For, if the theme of the story be what Christ did, then the book is, not the Acts of the Apostles,' but the Acts of Jesus Christ' through His servants. He, and He alone, is the Actor; and the men who appear in it are but instruments in His hands, He alone being the mover of the pawns on the board.

That conception of the purpose of the book seems to me to have light cast upon it by, and to explain, the singular abruptness of its conclusion, which must strike every reader. No doubt it is quite possible that the reason why the book ends in such a singular fashion, planting Paul in Rome, and leaving him there, may be that the date of its composition was that imprisonment of Paul in the Imperial City, in a part of which, at all events, we know that Luke was his companion. But, whilst that consideration may explain the point at which the book stops, it does not explain the way in which it stops. The historian lays down his pen, possibly because he had brought his narrative up to date. But a word of conclusion explaining that it was so would have been very natural, and its absence must have had some reason. It is also possible that the arrival of the Apostle in the Imperial City, and his unhindered liberty of preaching there, in the very centre of power, the focus of intellectual life, and the hot-bed of corruption for the known world, may have seemed to the writer an epoch which rounded off his story. But I think that the reason for the abruptness of the record's close is to be found in the continuity of the work of which it tells a part. It is the unfinished record of an incomplete work. The theme is the work of Christ through the ages, of which each successive depository of His energies can do but a small portion, and must leave that portion unfinished; the book does not so much end as stop. It is a fragment, because the work of which it tells is not yet a whole.

If, then, we put these two things--the beginning and the ending of the Acts--together, I think we get some thoughts about what Christ began to do and teach on earth; what He continues to do and teach in heaven; and how small and fragmentary a share in that work each individual servant of His has. Let us look at these points briefly.

I. First, Then, We Have Here The Suggestion Of What Christ Began To Do And Teach On Earth.

Now, at first sight, the words of our text seem to be in strange and startling contradiction to the solemn cry which rang out of the darkness upon Calvary. Jesus said, It is finished!' and gave up the ghost.' Luke says He began to do and teach.' Is there any contradiction between the two? Certainly not. It is one thing to lay a foundation; it is another thing to build a house. And the work of laying the foundation must be finished before the work of building the structure upon it can be begun. It is one thing to create a force; it is another thing to apply it. It is one thing to compound a medicine; it is another thing to administer it. It is one thing to unveil a truth; it is another to unfold its successive applications, and to work it into a belief and practice in the world. The former is the work of Christ which was finished on earth; the latter is the work which is continuous throughout the ages.

He began to do and teach,' not in the sense that any should come after Him and do, as the disciples of most great discoverers and thinkers have had to do: namely, systematise, rectify, and complete the first glimpses of truth which the master had given. He began to do and teach,' not in the sense that after He had passed into the heavens' any new truth or force can for evermore be imparted to humanity in regard of the subjects which He taught and the energies which He brought. But whilst thus His work is complete, His earthly work is also initial. And we must remember that whatever distinction my text may mean to draw between the work of Christ in the past and that in the present and the future, it does not mean to imply that when He ascended up on high' He had not completed the task for which He came, or that the world had to wait for anything more, either from Him or from others, to eke out the imperfections of His doctrine or the insufficiencies of His work.

Let us ever remember that the initial work of Christ on earth is complete in so far as the revelation of God to men is concerned. There will be no other. There is needed no other. Nothing more is possible than what He, by His words and by His life, by His gentleness and His grace, by His patience and His Passion, has unveiled to all men, of the heart and character of God. The revelation is complete, and he that professes to add anything to, or to substitute anything for, the finished teaching of Jesus Christ concerning God, and man's relation to God, and man's duty, destiny, and hopes, is a false teacher, and to follow him is fatal. All that ever come after Him and say, Here is something that Christ has not told you,' are thieves and robbers, and the sheep will not hear them.'

In like manner that work of Christ, which: n some sense is initial, is complete as Redemption. This Man has offered up one sacrifice for sins for ever.' And nothing more can He do than He has done; and nothing more can any man or all men do than was accomplished on the Cross of Calvary as giving a revelation, as effecting a redemption, as lodging in the heart of humanity, and in the midst of the stream of human history, a purifying energy, sufficient to cleanse the whole black stream. The past work which culminated on the Cross, and was sealed as adequate and accepted of God in the Resurrection and Ascension, needs no supplement, and can have no continuation, world without end. And so, whatever may be the meaning of that singular phrase, began to do and teach,' it does not, in the smallest degree, conflict with the assurance that He hath ascended up on high, having obtained eternal redemption for us,' and having finished the work which the Father gave Him to do.'

II. Notice What Christ Continues To Do And To Teach After His Ascension.

But then, secondly, we have to notice what Christ continues to do and to teach after His Ascension.

I have already suggested that the phraseology of the first of my texts naturally leads to the conclusion that the theme of this Book of the Acts is the continuous work of the ascended Saviour, and that the language is not forced by being thus interpreted is very plain to any one who will glance even cursorily over the contents of the book itself. For there is nothing in it more obvious and remarkable than the way in which, at every turn in the narrative, all is referred to Jesus Christ Himself.

For instance, to cull one or two cases in order to bring the matter more plainly before you--When the Apostles determined to select another Apostle to fill Judas' place, they asked Jesus Christ to show which of these two Thou hast chosen.' When Peter is called upon to explain the tongues at Pentecost he says,' Jesus hath shed forth this which ye now see and hear.' When the writer would tell the reason of the large first increase to the Church, he says, The Lord added to the Church daily such as should be saved.' Peter and John go into the Temple to heal the lame man, and their words to him are, Do not think that our power or holiness is any factor in your cure. The Name hath made this man whole.' It is the Lord that appears to Paul and to Ananias, to the one on the road to Damascus and to the other in the city. It is the Lord to whom Peter refers AEneas when he says, Jesus Christ maketh thee whole.' It was the Lord that opened the heart of Lydia.' It was the Lord that appeared to Paul in Corinth, and said to him, I have much people in this city'; and again, when in the prison at Jerusalem' He assured the Apostle that he would be carried to Rome. And so, at every turn in the narrative, we find that Christ is presented as influencing men's hearts, operating upon outward events, working miracles, confirming His word, leading His servants, and prescribing for them their paths, and all which they do is done by the hand of the Lord with them confirming the word which they spoke. Jesus Christ is the Actor, and He only is the Actor; men are His implements and instruments.

The same point of view is suggested by another of the characteristics of this book, which it shares in common with all Scripture narratives, and that is the stolid indifference with which it picks up and drops men, according to the degree in which, for the moment, they are the instruments of Christ's power. Supposing a man had been writing Acts of the Apostles, do you think it would have been possible that of the greater number of them he should not say a word, that concerning those of whom he does speak he should deal with them as this book does, barely mentioning the martyrdom of James, one of the four chief Apostles; allowing Peter to slip out of the narrative after the great meeting of the Church at Jerusalem; letting Philip disappear without a hint of what he did thereafter; lodging Paul in Rome and leaving him there, with no account of his subsequent work or martyrdom? Such phenomena--and they might be largely multiplied--are only explicable upon one hypothesis. As long as electricity streams on the carbon point it glows and is visible, but when the current is turned to another lamp we see no more of the bit of carbon. As long as Sod uses a man the man is of interest to the writers of the Scriptures. When God uses another one, they drop the first, and have no more care about him, because their theme is not men and their doings, but God's doings through men.

On us, and in us, and by us, and for us, if we are His servants, Jesus Christ is working all through the ages. He is the Lord of Providence, He is the King of history, in His hand is the book with the seven seals; He sends His Spirit, and where His Spirit is He is; and what His Spirit does He does. And thus He continues to teach and to work from His throne in the heavens.

He continues to teach, not by the communication of new truth. That is finished. The volume of Revelation is complete. The last word of the divine utterances hath been spoken until that final word which shall end Time and crumble the earth. But the application of the completed Revelation, the unfolding of all that is wrapped in germ in it; the growing of the seed into a tree, the realisation more completely by individuals and communities of the principles and truths which Jesus Christ has brought us by His life and His death --that is the work that is going on to-day, and that will go on till the end of the world. For the old Puritan belief is true, though the modern rationalistic mutilations of it are false, God hath more light yet to break forth '--and our modern men stop there. But what the sturdy old Puritan said was, more light yet to break forth from His holy Word.' Jesus Christ teaches the ages--through the lessons of providence and the communication of His Spirit to His Church--to understand what He gave the world when He was here.

In like manner He works. The foundation is laid, the healing medicine is prepared, the cleansing element is cast into the mass of humanity; what remains is the application and appropriation, and incorporation in conduct, of the redeeming powers that Jesus Christ has brought. And that work is going on, and will go on, till the end.

Now these truths of our Lord's continuous activity in teaching and working from heaven may yield us some not unimportant lessons. What a depth and warmth and reality the thoughts give to the Christian's relation to Jesus Christ! We have to look back to that Cross as the foundation of all our hope. Yes! But we have to think, not only of a Christ who did something for us long ago in the past, and there an end, but of a Christ who to-day lives and reigns, to do and to teach' according to our necessities. What a sweetness and sacredness such thoughts impart to all external events, which we may regard as being the operation of His love, and as moved by the hands that were nailed to the Cross for us, and now hold the sceptre of the universe for the blessing of mankind! What a fountain of hope they open in estimating future probabilities of victory for truth and goodness! The forces of good and evil in the world seem very disproportionate, but we forget too often to take Christ into account. It is not we that have to fight against evil; at the best we are but the sword which Christ wields, and all the power is in the hand that wields it. Great men die, good men die; Jesus Christ is not dead. Paul was martyred: Jesus lives; He is the anchor of our hope. We see miseries and mysteries enough, God knows. The prospects of all good causes seem often clouded and dark. The world has an awful power of putting drags upon all chariots that bear blessings, and of turning to evil every good. You cannot diffuse education, but you diffuse the taste for rubbish and something worse, in the shape of books. No good thing but has its shadow of evil attendant upon it. And if we had only to estimate by visible or human forces, we might well sit down and wrap ourselves in the sackcloth of pessimism. We see not yet all things put under Him'; but we see Jesus crowned with glory and honour,' and the vision that cheered the first martyr--of Christ standing at the right hand of God '--is the rebuke of every fear and every gloomy anticipation for ourselves or for the world.

What a lesson of lowliness and of diligence it gives us I The jangling church at Corinth fought about whether Paul or Apollos or Cephas was the man to lead the Church, and the experience has been repeated over and over again. Who is Paul? Who is Apollos? but ministers by whom ye believed, even as the Lord gave to every man. Be not puffed up one against another. Be not wise in your own conceits.' You are only a tool, only a pawn in the hand of the Great Player. If you have anything, it is because you get it from Him. See that you use it, and do not boast about it. Jesus Christ is the Worker, the only Worker; the Teacher, the only Teacher. All our wisdom is derived, all our light is enkindled. We are but the reeds through which His breath makes music. And shall the axe boast itself,' either against' or apart from Him that heweth therewith'?

III. Lastly, We Note The Incompleteness Of Each Man's Share In The Great Work.

As I said, the book which is to tell the story of Christ's continuous unfinished work must stop abruptly. There is no help for it. If it was a history of Paul it would need to be wound up to an end and a selvage put to it, but as it is the history of Christ's working, the web is not half finished, and the shuttle stops in the middle of a cast. The book must be incomplete, because the work of which it is the record does not end until He shall have delivered up the Kingdom to the Father, and God shall be all in all.'

So the work of each man is but a fragment of that great work. Every man inherits unfinished tasks from his predecessors, and leaves unfinished tasks to his successors. It is, as it used to be in the Middle Ages, when the hands that dug the foundations, or laid the first courses, of some great cathedral, were dead long generations before the gilded cross was set on the apex of the needlespire, and the glowing glass filled in to the painted windows. Enough for us, if we lay a stone, though it be but one stone in one of the courses of the great building.

Luke has left plenty of blank paper at the end of his second treatise,' on which he meant that succeeding generations should write their partial contributions to the completed work. Dear friends, let us see that we write our little line, as monks in their monasteries used to keep the chronicle of the house, on which scribe after scribe toiled at its illuminated letters with loving patience for a little while, and then handed the pen from his dying hand to another. What does it matter though we drop, having done but a fragment? He gathers up the fragments into His completed work, and the imperfect services which He enabled any of us to do will all be represented in the perfect circle of His finished work. The Lord help us to be faithful to the power that works in us, and to leave Him to incorporate our fragments in His mighty whole!

Maclaren: Act 1:3

The Forty Days

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.'--Acts 1:3.

THE forty days between the Resurrection and the Ascension have distinctly marked characteristics. They are unlike to the period before them in many respects, but completely similar in others; they have a preparatory character throughout; they all bear on the future work of the disciples, and hearten them for the time when they should be left alone.

The words of the text give us their leading features. They bring out-

I. Their Evidential Value, As Confirming The Fact Of The Resurrection.

He showed Himself alive after His passion by, proofs.'

By sight, repeated, to individuals, to companies, to Mary in her solitary sadness, to Peter the penitent, to the two on the road to Emmaus. At all hours: in the evening when the doors were shut; in the morning; in grey twilight; in daytime on the road. At many places--in houses, out of doors.

The signs of true corporeity--the sight, the eating.

The signs of bodily identity,--Reach hither thy hand.' He showed them His hands and His side.' Was this the glorified body?

The affirmative answer is usually rested on the facts that He was not known by Mary or the disciples on the road to Emmaus, and that He came into the upper room when the doors were shut. But the force of these facts is broken by remembering that Mary saw nothing about Him unlike other men, but supposed Him to be the gardener--which puts the idea of a glorified body out of the question, and leaves us to suppose that she was full of weeping indifference to any one.

Then as to the disciples on the road to Emmaus, Luke carefully tells us that the reason why they did not know Him was in them and not in Him--that it was because their eyes were holden,' not because His body was changed.

And as to His coming when the doors were shut, why should not that be like the other miracles, when He conveyed Himself away, a multitude being in the place,' and when He walked on the waters?

There cannot then be anything decidedly built on these facts, and the considerations on the other side are very strong. Surely the whole drift of the narrative goes in the direction of representing Christ's glory' as beginning with His Ascension, and consequently the body of His glory' as being then assumed. Further, the argument of 1 Cor. 15. goes on the assumption that flesh and blood cannot inherit the kingdom of God, that is, that the material corporeity is incongruous with, and incapable of entrance into, the conditions of that future life, and, by parity of reasoning, that the spiritual body, which is to be conformed to the body of Christ's glory, is incongruous with, and incapable of entrance into, the conditions of this earthly life. As is the environment, so must be the body' that is at home in it.

Further, the facts of our Lord's eating and drinking after His Resurrection are not easily reconcilable with the contention that He was then invested with the glorified body.

We must, then, think of transfiguration, rather than of resurrection only, as the way by which He passed into the heavens. He slept,' but woke, and, as He ascended, was changed.'

II. The Renewal Of The Old Bond By The Tokens Of His Unchanged Disposition.

Recall the many beautiful links with the past: the message to Peter; that to Mary; Tell My brethren,' He was known in breaking of bread,' Peace be with you!' (repetition from John 17.), the miraculous draught of fishes, and the meal and conversation afterwards, recalling the miracle at the beginning of the closer association of the four Apostles of the first rank with their Lord. The forty days revealed the old heart, the old tenderness. He remembers all the past. He sends a message to the penitent; He renews to the faithful the former gift of' peace.'

How precious all this is as a revelation of the impotence of death in regard to Him and us! It assures us of the perpetuity of His love. He showed Himself after His passion as the same old Self, the same old tender Lover. His appearances then prepare us for the last vision of Him in the Apocalypse, in which we see His perpetual humanity, His perpetual tenderness, and hear Him saying: I am … the Living One, and I became dead, and behold, I am alive for evermore.'

These forty days assure us of the narrow limits of the power of death. Love lives through death, memory lives through it. Christ has lived through it and comes up from the grave, serene and tender, with unruffled peace, with all the old tones of tenderness in the voice that said Mary!' So may we be sure that through death and after it we shall live and be ourselves. We, too, shall show ourselves alive after we have experienced the superficial change of death.

III. The Change In Christ's Relations To The Disciples And To The World.

Appearing unto them by the space of forty days.'

The words mark a contrast to Christ's former constant intercourse with the disciples. This is occasional; He appears at intervals during the forty days. He comes amongst them and disappears. He is seen again in the morning light by the lake-side and goes away He tells them to come and meet Him in Galilee. That intermittent presence prepared the disciples for His departure. It was painful and educative. It carried out His own word, And now I am no more in the world.'

We observe in the disciples traces of a deeper awe. They say little. Master!' My Lord and my God!' None durst ask Him, Who art Thou?' Even Peter ventures only on Lord, Thou knowest all things,' and on one flash of the old familiarity: What shall this man do? John, who recalls very touchingly, in that appendix to his Gospel, the blessed time when he leaned on Jesus' breast at supper, now only humbly follows, while the others sit still and awed, by that strange fire on the banks of the lonely lake.

A clearer vision of the Lord on their parts, a deeper sense of who He is, make them assume more of the attitude of worshippers, though not less that of friends. And He can no more dwell with them, and go in and out among them.

As for the world--It seeth Me no more, but ye see Me.' He was seen of them; not of others. There is no more appeal to the people, no more teaching, no more standing in the Temple. Why is this? Is it not the commentary on His own word on the Cross, It is finished!' marking most distinctly that His work on earth was ended when He died, and so confirming that conception of His earthly mission which sees its culmination and centre of power in the Cross?

IV. Instruction And Prophecy For The Future.

The preparation of the disciples for their future work and condition was a chief purpose of the forty days. Jesus spoke of the things pertaining to the Kingdom of God.' He also gave commandments to the Apostles.'

Note how much there is, in His conversations with them--

1. Of opening to them the Scriptures. Christ must needs suffer,' etc.

2. Of lessons for their future, thus fitting them for their task.

3. Mark how this transitional period taught them that His going away was not to be sorrow and loss, but joy and gain. Touch Me not, for I have not yet ascended.'

Our present relation to the ascended Lord is as much an advance on that of the disciples to the risen Lord, as that was on their relation to Him during His earthly life. They had more real communion with Him when, with opened hearts, they heard Him interpret the Scriptures concerning Himself, and fell at His feet crying My Lord and my God!' though they saw Him but for short seasons and at intervals, than when day by day they were with Him and knew Him not. As they grew in love and ripened in knowledge, they knew Him better and better.

For us, too, these forty days are full of blessed lessons, teaching us that real communion with Jesus is attained by faith in Him, and that He is still working in and for us, and is still present with us. The joy with which the disciples saw Him ascend should live on in us as we think of Him enthroned. The hope that the angels' message lit up in their hearts should burn in ours. The benediction which the Risen Lord uttered on those who have not seen and yet have believed falls in double measure on those who, though now they see Him not, yet believing rejoice in Jesus with joy unspeakable and full of glory.

MHCC: Act 1:1-5

Our Lord told the disciples the work they were to do. The apostles met together at Jerusalem; Christ having ordered them not to depart thence, but to wait for the pouring out of the Holy Spirit. This would be a baptism by the Holy Ghost, giving them power to work miracles, and enlightening and sanctifying their souls. This confirms the Divine promise, and encourages us to depend upon it, that we have heard it from Christ; for in Him all the promises of God are yea and amen.

Matthew Henry: Act 1:1-5

In these verses, I. Theophilus is put in mind, and we in him, of St. Luke's gospel, which it will be of use for us to cast an eye upon before we enter upon the study of this book, that we may not only see how this begins where that breaks off, but that, as in water face answers to face, so do the acts of the apostles to the acts of their Master, the acts of his grace.

1. His patron, to whom he dedicates this book (I should rather say his pupil, for he designs, in dedicating it to him, to instruct and direct him, and not to crave his countenance or protection), is Theophilus, Act 1:1. In the epistle dedicatory before his gospel, he had called him most excellent Theophilus; here he calls him no more than O Theophilus; not that he had lost his excellency, nor that it was diminished and become less illustrious; but perhaps he had now quitted his place, whatever it was, for the sake of which that title was given him, - or he was now grown into years, and despised such titles of respect more than he had done, - or Luke was grown more intimate with him, and therefore could address him with the more freedom. It was usual with the ancients, both Christian and heathen writers, thus to inscribe their writings to some particular persons. But the directing some of the books of the scripture so is an intimation to each of us to receive them as if directed to us in particular, to us by name; for whatsoever things were written aforetime were written for our learning.

2. His gospel is here called the former treatise which he had made, which he had an eye to in writing this, intending this for a continuation and confirmation of that, ton prōton logon - the former word. What is written of the gospel is the word as truly as what was spoken; nay, we now know no unwritten word that we are to give credit to, but as it agrees with that which is written. He made the former treatise, and now is divinely inspired to make this, for Christ's scholars must go on towards perfection, Heb 6:1. And therefore their guides must help them on, must still teach the people knowledge (Ecc 12:9), and not think that their former labours, though ever so good, will excuse them from further labours; but they should rather be quickened and encouraged by them, as St. Luke here, who, because he had laid the foundation in a former treatise, will build upon it in this. Let not this therefore drive out that; let not new sermons and new books make us forget old ones, but put us in mind of them, and help us to improve them.

3. The contents of his gospel were that, all that, which Jesus began both to do and teach; and the same is the subject of the writings of the other three evangelists. Observe, (1.) Christ both did and taught. The doctrine he taught was confirmed by the miraculous works he did, which proved him a teacher come from God (Joh 3:2); and the duties he taught were copied out in the holy gracious works he did, for he hath left us an example, and that such as proves him a teacher come from God too, for by their fruits you shall know them. Those are the best ministers that both do and teach, whose lives are a constant sermon. (2.) He began both to do and teach; he laid the foundation of all that was to be taught and done in the Christian church. His apostles were to carry on and continue what he began, and to do and teach the same things. Christ set them in, and then left them to go on, but sent his Spirit to empower them both to do and teach. It is a comfort to those who are endeavouring to carry on the work of the gospel that Christ himself began it. The great salvation at the first began to be spoken by the Lord, Heb 2:3. (3.) The four evangelists, and Luke particularly, have handed down to us all that Jesus began both to do and to teach; not all the particulars - the world could not have contained them; but all the heads, samples of all, so many, and in such variety, that by them we may judge of the rest. We have the beginnings of his doctrine (Mat 4:17), and the beginnings of his miracles, Joh 2:11. Luke had spoken, had treated, of all Christ's sayings and doings, had given us a general idea of them, though he had not recorded each in particular.

4. The period of the evangelical story is fixed to the day in which he was taken up, Act 1:2. Then it was that he left this world, and his bodily presence was no more in it. St. Mark's gospel concludes with the Lord's being received up into heaven (Mar 16:19), and so does St. Luke's, Luk 24:51. Christ continued doing and teaching to the last, till he was taken up to the other work he had to do within the veil.

II. The truth of Christ's resurrection is maintained and evidenced, Act 1:3. That part of what was related in the former treatise was so material that it was necessary to be upon all occasions repeated. The great evidence of his resurrection was that he showed himself alive to his apostles; being alive, he showed himself so, and he was seen of them. They were honest men, and one may depend upon their testimony; but the question is whether they were not imposed upon, as many a well-meaning man is. No, they were not; for, 1. The proofs were infallible, tekmēria - plain indications, both that he was alive (he walked and talked with them, he ate and drank with them) and that it was he himself, and not another; for he showed them again and again the marks of the wounds in his hands, and feet, and side, which was the utmost proof the thing was capable of or required. 2. They were many, and often repeated: He was seen by them forty days, not constantly residing with them, but frequently appearing to them, and bringing them by degrees to be fully satisfied concerning it, so that all their sorrow for his departure was done away by it. Christ's staying upon earth so long after he had entered upon his state of exaltation and glory, to confirm the faith of his disciples and comfort their hearts, was such an instance of condescension and compassion to believers as may fully assure us that we have a high priest that is touched with the feeling of our infirmities.

III. A general hint given of the instructions he furnished his disciples with, now that he was about to leave them, and they, since he breathed on them and opened their understandings, were better able to receive them. 1. He instructed them concerning the work they were to do: He gave commandments to the apostles whom he had chosen. Note, Christ's choice is always attended with his charge. Those whom he elected into the apostleship expected he should give them preferments, instead of which he gave them commandments. When he took his journey, and gave authority to his servants, and to every one his work (Mar 13:34), he gave them commandments through the Holy Ghost, which he was himself filled with as Mediator, and which he had breathed into them. In giving them the Holy Ghost, he gave them his commandments; for the Comforter will be a commander; and his office was to bring to their remembrance what Christ had said. He charged those that were apostles by the Holy Ghost; so the words are placed. It was their receiving the Holy Ghost that sealed their commission, Joh 20:22. He was not taken up till after he had given them their charge, and so finished his work. 2. He instructed them concerning the doctrine they were to preach: He spoke to them of the things pertaining to the kingdom of God. He had given them a general idea of that kingdom, and the certain time it should be set up in the world (in his parable, Mk. 13), but here he instructed them more in the nature of it, as a kingdom of grace in this world and of glory in the other, and opened to them that covenant which is the great charter by which it is incorporated. Now this was intended, (1.) To prepare them to receive the Holy Ghost, and to go through that which they were designed for. He tells them in secret what they must tell the world; and they shall find that the Spirit of truth, when he comes, will say the same. (2.) To be one of the proofs of Christ's resurrection; so it comes in here; the disciples, to whom he showed himself alive, knew that it was he, not only by what he showed them, but by what he said to them. None but he could speak thus clearly, thus fully, of the things pertaining to the kingdom of God. He did not entertain them with discourses of politics or the kingdoms of men, of philosophy or the kingdom of nature, but pure divinity and the kingdom of grace, the things which most nearly concerned them, and those to whom they were sent.

IV. A particular assurance given them that they should now shortly receive the Holy Ghost, with orders given them to expect it (Act 1:4, Act 1:5), he being assembled together with them, probably in the interview at the mountain in Galilee which he had appointed before his death; for there is mention of their coming together again (Act 1:6), to attend his ascension. Though he had now ordered them to Galilee, yet they must not think to continue there; no, they must return to Jerusalem, and not depart thence. Observe,

1. The command he gives them to wait. This was to raise their expectations of something great; and something very great they had reason to expect from their exalted Redeemer. (1.) They must wait till the time appointed, which is now not many days hence. Those that by faith hope promised mercies will come must with patience wait till they do come, according to the time, the set time. And when the time draws nigh, as now it did, we must, as Daniel, look earnestly for it, Dan 9:3. (2.) They must wait in the place appointed, in Jerusalem, for there the Spirit must be first poured out, because Christ was to be as king upon the holy hill of Zion; and because the word of the Lord must go forth from Jerusalem; this must be the mother-church. There Christ was put to shame, and therefore there he will have this honour done him, and this favour is done to Jerusalem to teach us to forgive our enemies and persecutors. The apostles were more exposed to danger at Jerusalem than they would have been in Galilee; but we may cheerfully trust God with our safety, when we keep in the way of our duty. The apostles were now to put on a public character, and therefore must venture in a public station. Jerusalem was the fittest candlestick for those lights to be set up in.

2. The assurance he gives them that they shall not wait in vain.

(1.) The blessing designed them shall come, and they shall find it was worth waiting for; You shall be baptized with the Holy Ghost; that is, [1.] "The Holy Ghost shall be poured out upon you more plentifully than ever."They had already been breathed upon with the Holy Ghost (Joh 20:22), and they had found the benefit of it; but now they shall have larger measures of his gifts, graces, and comforts, and be baptized with them, in which there seems to be an allusion to those Old Testament promises of the pouring out of the Spirit, Joe 2:28; Isa 44:3; Isa 32:15. [2.] "You shall be cleansed and purified by the Holy Ghost,"as the priests were baptized and washed with water, when they were consecrated to the sacred function: "They had the sign; you shall have the thing signified. You shall be sanctified by the truth, as the Spirit shall lead you more and more into it, and have your consciences purged by the witness of the Spirit, that you may serve the living God in the apostleship."[3.] "You shall hereby be more effectually than ever engaged to your Master, and to his guidance, as Israel was baptized unto Moses in the cloud, and in the sea; you shall be tied so fast to Christ that you shall never, for fear of any sufferings, forsake him again, as once you did."

(2.) Now this gift of the Holy Ghost he speaks of,

[1.] As the promise of the Father, which they had heard of him, and might therefore depend upon. First, The Spirit was given by promise, and it was at this time the great promise, as that of the Messiah was before (Luk 1:72), and that of eternal life is now, 1Jo 2:25. Temporal good things are given by Providence, but the Spirit and spiritual blessings are given by promise, Gal 3:18. The Spirit of God is not given as the spirit of men is given us, and formed within us, by a course of nature (Zec 12:1), but by the word of God. 1. That the gift may be the more valuable, Christ thought the promise of the Spirit a legacy worth leaving to his church. 2. That it may be the more sure, and that the heirs of promise may be confident of the immutability of God's counsel herein. 3. That it may be of grace, peculiar grace, and may be received by faith, laying hold on the promise, and depending upon it. As Christ, so the Spirit, is received by faith. Secondly, It was the promise of the Father, 1. Of Christ's Father. Christ, as Mediator, had an eye to God as his Father, fathering his design, and owning it all along. 2. Of our Father, who, if he give us the adoption of sons, will certainly give us the Spirit of adoption, Gal 4:5, Gal 4:6. He will give the Spirit, as the Father of lights, as the Father of spirits, and as the Father of mercies; it is the promise of the Father. Thirdly, This promise of the Father they had heard from Christ many a time, especially in the farewell sermon he preached to them a little before he died, wherein he assured them, again and again, that the Comforter should come. This confirms the promise of God, and encourages us to depend upon it, that we have heard it from Jesus Christ; for in him all the promises of God are yea, and amen. "You have heard it from me; and I will make it good."

[2.] As the prediction of John Baptist; for so far back Christ here directs them to look (Act 1:5): "You have not only heard it from me, but you had it from John; when he turned you over to me, he said (Mat 3:11), I indeed baptize you with water, but he that comes after me shall baptize you with the Holy Ghost. "It is a great honour that Christ now does to John, not only to quote his words, but to make this great gift of the Spirit, now at hand, to be the accomplishment of them. Thus he confirmeth the word of his servants, his messengers, Isa 44:26. But Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it his prerogative to give the Spirit of grace. He shall baptize you with the Holy Ghost, shall teach you by his Spirit, and give his Spirit to make intercession in you, which is more than the best ministers preaching with us.

(3.) Now this gift of the Holy Ghost thus promised, thus prophesied of, thus waited for, is that which we find the apostles received in the next chapter, for in that this promise had its full accomplishment; this was it that should come, and we look for no other; for it is here promised to be given not many days hence. He does not tell them how many, because they must keep every day in a frame fit to receive it. 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 endued 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.

Barclay: Act 1:1-5

In two senses Acts is the second chapter of a continued story. First, it is the second volume which Luke had sent to Theophilus. In the first volume, his Gospel, Luke had told the story of the life of Jesus upon earth. Now he goes on to tell the story of the Christian Church. Second, Acts is the second volume of a story which has no end. The Gospel was only the story of what Jesus began to do and to teach.

There are different kinds of immortality. There is an immortality of fame. In Henry the Fifth Shakespeare puts into the king's mouth a speech which promises an immortal memory if the Battle of Agincourt is won.

This story shall the good man tell his son;

And Crispin Crispian shall ne'er go by,

From this day to the ending of the world,

But we in it shall be remembered.

Beyond a doubt Jesus did win such an immortality, for his name will never be forgotten.

There is an immortality of influence. Some men leave an effect in the world which cannot die. Sir Francis Drake was the greatest of English sailors and to this day the Royal Naval Barracks at Plymouth is called H.M.S. Drake so that there may always be sailors armed with "that crested and prevailing name." Beyond a doubt Jesus won an immortality of influence for his effect upon the world and the life of men cannot die.

Above all, there is an immortality of presence and of power. Jesus not only left an immortal name and influence; he is still alive and still active. He is not the one who was; he is the one who is.

In one sense it is the whole lesson of Acts that the life of Jesus goes on in his Church. Dr. John Foster tells how an inquirer from Hinduism came to an Indian bishop. All unaided he had read the New Testament. The story had fascinated him and Christ had laid his spell upon him. "Then he read on...and felt he had entered into a new world. In the gospels it was Jesus, his works and his suffering. In the Acts ... what the disciples did and thought and taught had taken the place that Christ had occupied. The Church continued where Jesus had left off at his death. 'Therefore,' said this man to me, 'I must belong to the Church that carries on the life of Christ.' " The book of Acts tells of the Church that carries on the life of Christ.

This passage tells us how the Church was empowered to do that by the work of the Holy Spirit. We often call the Holy Spirit the Comforter. That word goes back to Wycliff; but in Wycliff's day it had a different meaning. It comes from the Latin fortes, which means brave; the Comforter is the one who fills men with courage and with strength. In the book of Acts, indeed all through the New Testament, it is very difficult to draw a line between the work of the Spirit and the work of the Risen Christ; and we do not need to do so, for the coming of the Spirit is the fulfillment of the promise of Jesus, "Lo, I am with you always, to the close of the age." (Mat 28:20.)

Let us note one other thing. The apostles were enjoined to wait on the coming of the Spirit. We would gain more power and courage and peace if we learned to wait. In the business of life we need to learn to be still. "They who wait for the Lord shall renew their strength." (Isa 40:31). Amidst life's surging activity there must be time to receive.

Constable: Act 1:1-5

1. The resumptive preface to the book 1:1-5

Luke wrote these introductory statements to connect the Book of Acts with his Gospel.¹⁷ In the former book Luke had recorded what Jesus had begun to do and to teach during His earthly ministry. In this second book he wrote what Jesus continued doing to build His church through Spirit-indwelt Christians (cf. John 14:12).

1:1 Luke referred to his Gospel as "the first account." The Greek word proton means "first," but it does not imply that Luke intended to write more than two books.¹⁸ It simply means that Luke was the first of these two books that he wrote.

"Theophilus" means lover of God. Some interpreters have suggested that Theophilus was not an actual person and that Luke was writing to all lovers of God whom he personified by using this name (cf. Luke 1:3). All things considered it seems more likely that Theophilus was a real person. There is no reason he could not have been. Such is the implication of the address, and Theophilus was a fairly common Greek proper name.

Luke wanted his readers to be careful to note that the remarkable supernatural events he was to unfold were ultimately the work of Jesus Christ. They were not just those of His enthusiastic followers.

As here, doing should always precede teaching. There will be no more power in our words than there is in our lives. Jesus "did" for 30 years before he began to "teach" (cf. Ezra 7:10).

"The order of the words doing' and teaching' is noteworthy. Deeds first; then words. The same order is found in Luke 24:19 (contrast Acts 7:22). The doing' comes first, for Christianity is primarily life. The teaching follows afterwards, for the life is the light of men.'"¹⁹

1:2 Jesus was "taken up" at His ascension (Luke 24:51). The orders that He had given His apostles were that they should remain temporarily in Jerusalem (1:4; Luke 24:49). Then they should go out into the whole world to herald the good news of salvation (1:8; Luke 24:47; Matt. 28:19-20).

Apostles are by definition sent ones. However this term here has specific reference to the few disciples to whom Jesus gave this command personally. Their calling was unique; these men laid the foundation of the church (Eph. 2:20). All Christians are apostles in the sense that Christ has sent all of us on this mission. Yet the 12 apostles (and Paul) were a unique group with special powers the Lord did not give to the rest.²⁰

"Each of these four factors--the witness mandate, the apostles, the Holy Spirit, the ascended Lord--is a major emphasis that runs throughout Acts; each receives special attention in chapters 1 and 2."²¹

1:3 The Greek word tekmeriois, translated "proofs," occurs only here in the New Testament. It refers to proof by incontrovertible evidence as contrasted with the proof alleged by a witness. Luke claimed Jesus Christ's resurrection was beyond dispute.

"The fact of the resurrection was to be the solid foundation of the apostles' faith and the chief ingredient of their early message."²²

As 40 days of temptation in the wilderness preceded Jesus' earthly ministry (Luke 4:2), so He introduced His present ministry with a 40-day period of preparation.²³ God had instructed Moses for 40 days on Mt. Sinai in preparation for Israel's mission in the world. Now Jesus instructed the Apostles for 40 days in preparation for the church's mission in the world.

"What Luke is describing is a new beginning, yet a beginning which recalls the beginning already made in the Gospel and with which the story of Acts is continuous. The forty days, therefore, is a vital vehicle for conveying Luke's theology of continuity . . ."²⁴

The term "kingdom" occurs only eight times in Acts but 39 times in Luke and 18 times in the New Testament epistles. The "kingdom of God" of which Jesus taught His disciples between His resurrection and ascension undoubtedly refers to God's earthly kingdom program for the future.²⁵ Sometimes this phrase refers to God's heavenly rule over humans throughout history. Both are biblical uses of the term "kingdom of God." An earthly kingdom seems clearly in view here since the disciples had expected Jesus to inaugurate the messianic kingdom predicted in the Old Testament on earth then (v. 6). However God postponed that kingdom since Israel rejected her King (v. 7).²⁶ Evidently during those 40 days before His ascension Jesus gave His disciples further instruction concerning the future and the postponed kingdom.²⁷

1:4 What Jesus told His disciples to wait for in Jerusalem was the promised baptism of the Holy Spirit (Luke 24:49; cf. 1:5; John 14:16, 26; 15:26; 16:7). It must have been difficult for these disciples to wait for God to do what He had promised, as we find it is. Jesus viewed the Spirit as a significant gift of God's grace to His people (cf. Luke 11:13). He is not just a means to an end but a major part of the blessings of salvation.

"No New Testament writer more clearly emphasises [sic] the Divine Personality and continuous power of the Spirit of God. Thus in the two-fold emphasis on the Exalted Lord and the Divine Spirit we have the most marked feature of the book, namely, the predominance of the Divine element over the human in Church life and work."²⁸

1:5 "Baptized" (Gr. ebaptisen) means dipped or immersed with the result of union with something (cf. 1 Cor. 10:1-2). John the Baptist predicted that Jesus would baptize with the Holy Spirit (Matt. 3:11; Mark 1:8; cf. John 7:39). Jesus now announced that this baptism would take place in just a few days (v. 5). It took place 10 days after His ascension (ch. 2). As the Holy Spirit had baptized Jesus and had thereby empowered Him for service, so His successors also needed such a power-producing baptism.

"Luke's purpose in writing his history is not primarily apologetic. He writes in order to provide his readers with an orderly account of the rise and progress of Christianity.²⁹ But since this movement was everywhere spoken against' (Acts 28:22), it seemed desirable to refute some of the current objections to it. The first Christian historian found himself accordingly obliged to be the first Christian apologist. Of three main types of Christian apologetic in the second century Luke provided first-century prototypes: apologetic in relation to pagan religion (Christianity is true; paganism is false); apologetic in relation to Judaism (Christianity represents the fulfillment of true Judaism); apologetic in relation to the political authorities (Christianity is innocent of any offense against Roman law)."³⁰

College: Act 1:1-26

ACTS 1

I. THE CHURCH IN JERUSALEM (1:1-8:1a)

A. INTRODUCTION OF THE BOOK (1:1-3)

¹ In my former book, Theophilus, I wrote about all that Jesus began to do and to teach ² until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. ³ After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God.

Luke's first words are to his patron, Theophilus. His identity is unknown to us. In Luke's Gospel he is also named and is described as " most excellent" (1:3). This designation suggests that he was a person of some status. Theophilus was a common name in the first century, and the custom of dedicating important literary works to a patron was also common.

He describes his Gospel as " the former book" because he sees in Acts the second volume of his work. Any document which covered more than one roll of papyrus might be referred to as a " book." In this case Luke uses " former" (prw'ton, prôton) to mean the first of two volumes. He aptly summarizes the content of the Gospel as " all that Jesus began to do and to teach." Both his miracles and his sayings are recorded there. The word " began" probably does not mean that Acts represents a continuation of this ministry. The phrase is a Hebrew expression implying that the former book deals with what Jesus did and taught " from the beginning."

Events recorded in the Gospel of Luke lead up to the day Jesus was " taken up to heaven." Fittingly enough, the Third Gospel ends where the Book of Acts begins-the ascension of Jesus. The disciples watched Jesus ascend into heaven, but only after he appeared to them over a span of forty days.

During this time, Jesus gave instructions to his disciples " through the Holy Spirit." Jesus had previously testified that the Holy Spirit was working through him (see Luke 4:14-21). Acts continues this theme here by noting that Jesus' final instructions to the Apostles were delivered under the guidance of the Spirit. Later in Acts the Spirit's role in Jesus' ministry of miracles and healing will be mentioned (see 10:38).

The time of this instruction was a period " after his suffering." During the next forty days after his death and resurrection, Jesus made appearances to the apostles. He would come and go again in such a way that those who saw him were convinced that this was the Jesus whom they had known. The word for " convincing proofs" (tekmhrivon, tekmçrion) is a term which was used in logic to speak of a demonstration of evidence clinching the case. The sight of the risen Lord and their experiences with him were all the evidence needed to conclude that Jesus was alive again.

Demonstrating that he was alive was not the only reason that Christ appeared to his apostles. He also spent this time telling them things about the Kingdom of God. The term " kingdom" is used to speak of God's reign or rule, whether in heaven or on earth. His subjects include all whose allegiance is to Christ. The Kingdom of God was important in the preaching of Jesus (see Mark 1:15) and continued to be emphasized by his early disciples (see Acts 8:12; 19:8; 20:25; 28:23,31).

B. THE COMMISSIONING OF THE APOSTLES (1:4-8)

⁴ On one occasion, while he was eating with them, he gave them this command: " Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. ⁵ For John baptized with ^a water, but in a few days you will be baptized with the Holy Spirit." ⁶ So when they met together, they asked him, " Lord, are you at this time going to restore the kingdom to Israel?" ⁷ He said to them: " It is not for you to know the times or dates the Father has set by his own authority. ⁸ But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

^a 5 Or in

Included among these " things about the Kingdom of God" which Christ taught his disciples was the promise of the Holy Spirit. Jesus used an occasion of eating with his disciples to issue his command. Luke also describes another resurrection appearance which involved a meal (see Luke 24:43). In the present context one particular concern is mentioned by Luke. Jesus wanted his disciples to be ready for the coming of the Holy Spirit.

By commanding them to wait in Jerusalem, Jesus was fulfilling expectations which extended back to the Old Testament prophets. Isaiah 2:3 predicted, " The Law will go out from Zion, the word of the Lord from Jerusalem." His own teaching had confirmed this anticipation. Jesus had told them they would " receive power from on high" (Luke 24:49). Jerusalem would be the place. Though they might be tempted to leave Jerusalem and go back to Galilee or to avoid persecution by returning to their previous way of life, Jesus was telling them to stay in the city.

The " power from on high" of which Jesus had spoken would arrive shortly. As to the specific nature of this power, the only words from Jesus we have are the well-known passages from John 14-16. There Jesus encouraged his disciples not to think of his separation from them as a reason to lose heart. He promised them that the Father will send " another Counselor" (John 14:16) who would guide them into all truth (John 16:13). Here Jesus was contrasting the coming gift of the Spirit with what was found in the baptism of John. The apostles would experience a power that was unlike anything experienced by those baptized by John.

Luke 3:16 records the testimony of John the Baptist. When baptizing those who came to him, John told the people that the one coming after him would baptize them " with the Holy Spirit and with fire" (see also Matt 3:11 and John 1:33). Now Jesus was reminding the apostles of this promise. John's baptism was performed with water and yet was quite effective. What Jesus was predicting for the apostles would be more than they could imagine. The Holy Spirit was going to be poured out from heaven in a way that would include flames of fire (see Acts 2:3). The days of fulfillment described by the Old Testament prophets were dawning.

It is easy to see what the apostles thought about the coming of the Spirit. Evidently his description of the outpouring of the Spirit caused them to begin thinking about the end of the age. On the day of Jesus' ascension the group was conversing on the Mount of Olives. The apostles saw their opportunity to ask a burning question. Would this time be the moment for the restoration of the kingdom to Israel?

The form of their question indicates that they expected a political reign. " Restore" suggests a return to the national independence enjoyed under former kings. On numerous occasions the apostles had shown that this expectation dominated their thinking. They were eager to see the restoration of dominion to Israel and to share positions of authority in the new political order. Even at their last supper with Jesus this issue had surfaced (see Luke 22:24-27; Mark 10:35-45).

Without confronting their misconception directly, Jesus was now reminding them that their position did not permit them such privileged information. They would not be given details about " the times or dates" for the fulfillment of God's purposes. Their concern was not to speculate as to when, but to commit themselves as to what their role would be in the Lord's completing of his divine plans.

" My witnesses" is what Jesus said they would be. With its background in the courtroom, " witness" (marturiva, martyria ) implies the act of testifying. They would serve as proclaimers of the earthly ministry, the death, resurrection, and ascension of Jesus. As eyewitnesses they were in the perfect position to do so.

The Old Testament prophet had called on Israel to be God's witnesses in the world (see Isa 43:10; 44:8). Their failure in this mission made the ministry of Jesus even more essential. If Israel would not become the " servant of the Lord," then Jesus, and those whom he commissioned, must take up the task.

The apostles were to become Christ's witness-bearers. The extent of this witnessing would be worldwide. Beginning in Jerusalem they would proclaim the gospel in ever-widening geographical circles. It would be proclaimed also in " all Judea and Samaria, and to the ends of the earth." Acts 1:8 thus becomes the theme of the entire book. Roughly speaking, Acts 1-7 describes the impact of the gospel in Jerusalem. Then, Acts 8-12 carries the account forward, depicting the effects of the gospel in several places in Judea (the region including Jerusalem) and Samaria (the region immediately north of Judea). Lastly, Acts 13-28 highlights the spread of the gospel to major cities of the whole Roman Empire, the ends of the civilized world. This commentary follows the progression indicated in this verse.

Proclaiming the gospel on such a broad scale was an incredible undertaking. Sufferings and hardships would accompany the apostles on the way. Help from God was vital. Thus Jesus addressed the very real need of the apostles when he reminded them of what the Father had promised for them. They would receive power in the form of the Holy Spirit. Only then could they serve as witnesses. With this power (duvnami", dynamis )-the very power which worked in the ministry of Christ on earth-the apostles would be propelled into the activity of witnessing. Such proclamation of the Christ would lead to a restored Israel in spiritual glory as the kingdom was advanced on a universal scale.

Without the Spirit there could be no witnessing for Jesus. Yet without the focus of witnessing for Jesus the power of the Spirit has no purpose. Wherever disciples of Jesus become distracted from their witness for him, the power is drained away.

C. THE ASCENSION OF CHRIST (1:9-11)

⁹ After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. ¹⁰ They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. ¹¹" Men of Galilee," they said, " why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven."

The words of Jesus had hardly been spoken before the apostles were witnessing the Lord's being lifted toward heaven. The language indicates that the event occurred before their very eyes. Christ's ascension was unlike his many resurrection appearances to the disciples in which he suddenly appeared and then just as suddenly disappeared (as he did on the road to Emmaus in Luke 24:31). Neither is there any sign of external forces such as a whirlwind or heavenly wonder (as with Elijah in 2 Kgs 2:11). No earthly power assisted in this ascension. Rather, Jesus simply began lifting into heaven in a way that may be described as dignified or majestic.

A cloud appeared after he began to ascend, and hid Jesus from their gaze. The apostles may well have remembered that during the transfiguration of Christ it was a cloud which enveloped them, covering the brilliance of his glory (see Luke 9:34-36). The appearance of such a cloud also sparks memories of Old Testament accounts of the nation of Israel being led in the wilderness by the cloud from which the voice of God was heard (see Exod 40:34) or the temple filled with the cloud of God's glory (see 1 Kgs 8:10-11).

Intently gazing on the unfolding drama in the sky, the apostles were interrupted by two men standing beside them. It was obvious they were angels because of their white garments. The message of the heavenly visitors was filled with rebuke and promise. Addressing the apostles as " men of Galilee," the angels were calling attention to the fact that the apostles, except for Judas Iscariot, were not only native Galileans, but they also had spent most of their time with Jesus in Galilee. The question put to the apostles contains a hint of rebuke. Why were they standing there as if Jesus would become visible again? This ascension was not like the transfiguration. Then Jesus was present the moment the cloud was gone. Those days were over. The apostles would have to say good-by to the experience of having Jesus with them in the flesh. But this did not mean he would be far from them when they stood before their persecutors (as with Stephen in Acts 7:56) or when the call came for ministry (as with Paul in Acts 9:5).

More importantly, Jesus Christ would be back again. The words of the two angels also contained a promise. Jesus is coming again. But the promise is quite specific. The one who will come again is " this same Jesus." He is the very one who ministered with them, taught them, performed miracles around them, and was taken from them in the crucifixion, resurrection, and finally, the ascension. His return would be a personal coming (see 1 Thess 4:16).

The ascension of Jesus Christ is, then, a meaningful moment in the purposes of God. It prepares the way for such New Testament doctrines as the exaltation of Christ as heavenly king (see Mark 16:19) and the role of Christ as mediator (see 1 Tim 2:6). Without the ascension of Jesus his existence would be confined to this world. His acceptance into the presence of God assures believers that his mission has been accomplished. His exaltation at the right hand of God means that his new status as Lord and Christ has been confirmed by God (see Luke 22:69; Acts 2:33-36; 5:31).

D. WAITING FOR THE HOLY SPIRIT (1:12-14)

¹² Then they returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day's walk ^a from the city. ¹³ When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. ¹⁴ They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.

^a 12 That is, about 3/4 mile (about 1,100 meters)

Returning from the Mount of Olives was an uphill climb on a winding road with some spectacular views of Jerusalem to the west and the Dead Sea to the east. This notation by Luke gives the location of the ascension at a place just outside of Jerusalem on the eastern slope of the Mount of Olives. The apostles walked " a Sabbath's day's walk" to get to Jerusalem. This distance was about three-fourths of a mile and was the longest distance one could walk without breaking the Sabbath day regulation established by rabbinic tradition.

When they arrived, the apostles went to " an upstairs room." The term describes a space which was generally found on the third floor of a large Palestinian house. These rooms were normally reached by outside steps and were often used as dining rooms or as places of study. Sometimes they were also sublet to poorer families. No information is given as to the owner of the house, though some suggest that it may have belonged to Mary, mother of Mark (see 12:12). It may have been the same upper room used for Jesus' last supper with his disciples (see Mark 14:15).

At this point the list of apostles is given. The list differs only slightly from similar ones given in the Gospels (Luke 6:14-16; Mark 3:16-19; Matt 10:2-4). The order of the names shows some variation and Judas Iscariot is, of course, omitted. James son of Alphaeus is probably the same disciple called James the younger (see Mark 15:40). Simon is called " the Zealot" which is likely a reference to his connections with the group of militant Jews fighting for political independence in the latter part of the first century.

Also mentioned here are women who were a part of the fellowship of believers. Included among the women were those who had followed Jesus from Galilee (see Luke 23:49-55). Mary Magdalene, Salome, and Mary the mother of James are mentioned in Mark 15:40-47. In some cases, the women may have been relatives of the apostles, or even their wives (as mentioned in 1 Cor 9:5). Mary the mother of Jesus was there. In addition, the " brothers" of Jesus were present. In Mark 6:3 the names of Jesus' four brothers are given as James, Judas, Joseph, and Simon, and the presence of sisters is also mentioned. These family members were not convinced of Jesus' credibility at first (see John 7:5), but by the time of his ascension, had become believers. Later, James would even become a leader in the church (see 12:17; 15:13; 21:18) and author of the Book of James.

This group of apostles, friends, and family members was con-tinuing in prayer as they waited in Jerusalem for the promise of God. The expression Luke uses is an important one. The disciples " joined together" not just in the sense of being together in the same place. They remained together in the sense of unity of mind and purpose. This expression of oneness (oJmoqumadoΙn, homothymadon , in Greek) will appear several more times in Acts (see 2:46; 5:12; 8:6; 15:25). Luke's motive is to show how the believers carried out their ministry and worship with a spirit of harmony. It is no surprise that such unity should follow when Christians are praying and waiting for the Spirit.

E. THE REPLACEMENT OF JUDAS ISCARIOT (1:15-26)

¹⁵ In those days Peter stood up among the believers ^a (a group numbering about a hundred and twenty) ¹⁶ and said, " Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke long ago through the mouth of David concerning Judas, who served as guide for those who arrested Jesus- ¹⁷ he was one of our number and shared in this ministry." ¹⁸ (With the reward he got for his wickedness, Judas bought a field; there he fell headlong, his body burst open and all his intestines spilled out. ¹⁹ Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood.) ²⁰" For," said Peter, " it is written in the book of Psalms, " 'May his place be deserted; let there be no one to dwell in it,' ^b and, " 'May another take his place of leadership.' ^{c 21} Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, ²² beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection." ²³ So they proposed two men: Joseph called Barsabbas (also known as Justus) and Matthias. ²⁴ Then they prayed, " Lord, you know everyone's heart. Show us which of these two you have chosen ²⁵ to take over this apostolic ministry, which Judas left to go where he belongs." ²⁶ Then they cast lots, and the lot fell to Matthias; so he was added to the eleven apostles.

^a 15 Greek brothers ^b 20 Psalm 69:25 ^c 20 Psalm 109:8

Peter's ability as a leader among believers became vital at a time when frustration and aimlessness could have overwhelmed the followers of Jesus. These believers had witnessed the cruel death of the Savior, and after a brief, unexpected reunion with him, they had once again been separated from him at the ascension. The small group had been deprived of one of its leaders when Judas Iscariot turned traitor. Under these circumstances Peter stood to address the bewildered group of believers. " In those days" refers to the period between the ascension and the Day of Pentecost. It is appropriate for the NIV to use the term " believers" instead of " brothers" since the word " brothers" here includes both men and women. The number 120 did not include believers elsewhere in Palestine besides Jerusalem.

Addressing the assembly, Peter's first thought was the scriptural authority for taking action. He cited two Old Testament verses- Psalm 69:25 and 109:8. The prophecies of the Old Testament " had to be fulfilled," was Peter's message, and these two Psalms reflected on the present need. Psalm 69:25 is a prayer by the psalmist that the home of his enemy will become deserted. Psalm 109:8 is a prayer that the enemy of the psalmist will die prematurely and be replaced in his position by someone else. Peter thus implied that the abdication of Judas and the opportunity to replace him had been foreseen by God. In stating this, Peter also expressed his confidence in the Scriptures as the very voice of God. The prophetic word had been spoken " by the Holy Spirit through the mouth of" the human spokesman, David. The word of God is authoritative because it originates from God.

Many of the Psalms, especially those which are called " royal" or " coronation," were considered Messianic in the first century. It is possible that lists of such Old Testament references were used by the earliest Christians as they evangelized among the Jews.

Peter's description of the need called attention to what happened to Judas Iscariot. He reminded the apostles that Judas had been a full member of their ministry. Luke adds a parenthetical remark (indicated as such in the NIV) that Judas had used the money to purchase a field (or an estate). Because of the gruesome nature of his death on this property the place became known later as " Field of Blood" ( Akeldama in Aramaic). The name of the place is translated from the Aramaic for the benefit of Luke's Greek readers. The language indicates that he fell " headlong" and his body " burst open."

Matthew's account of this incident indicates that Judas returned the thirty pieces of silver to the temple, throwing it down, and then went away and hanged himself (see Matt 27:1-5). The best way to harmonize these accounts is to assume that the priests used the silver to purchase the estate after the death of Judas. This assumes that his death occurred by hanging, and that the body of Judas, having become decomposed, fell from the place where he had committed suicide. Luke's reason for providing such gory details is to remind the reader of the consequences of sin. This point is reinforced in 1:25 where Peter says that Judas abandoned his role " to go where he belongs" -a less than subtle reference to eternal punishment.

After this explanation, the address of Peter resumes. His use of the Psalms argues the need for selecting a new leader. This need was made explicit as Peter explained the qualifications required of the successor of Judas. The position of Judas would not be filled randomly. The field was narrowed to include only those who had " been with us," that is, full participants in the earthly ministry of Jesus. Beyond this requirement, the successor must have been a participant in this ministry for the full period of time beginning from John's baptizing in the Jordan River and including Christ's ascension. This experience would serve to boost the credentials of the new apostle for being a " witness" of Christ's resurrection.

Two candidates, Joseph called Barsabbas and Matthias, were set forth by the apostles. Others may also have been qualified for this role, but these two were placed before the congregation for consideration. Their names are not mentioned again in the New Testament.

The last step in the process of selection was prayer and the casting of lots. The prayer was simple, but beautiful. God was addressed in a way quite appropriate for the occasion. He is " Lord," but also the one who knows every heart. " Lord" describes his absolute control over circumstances and events. As the one who knows everyone's heart, his assistance was necessary in the selection of a spiritual leader upon whom much would depend. The simple request was that the all-knowing Lord would reveal the proper choice.

Having asked for divine help, the apostles completed the selection with the casting of lots. Lots were usually a collection of marked stones or sticks placed in a jar and then shaken out. The one whose lot fell out was the one chosen. Though this method may seem far too random, we must remember that the Old Testament had already sanctioned the casting of lots for use in some important situations (see Num 26:55; 1 Sam 10:20,21). Now the apostles were using this method in connection with a process that had already narrowed the field of candidates by a rational means, and had brought them down to two perhaps equally qualified men. Thus they prayed for God's choice to be revealed in this final step. They trusted as they did so that the truth of Prov 16:33 would apply: " The lot is cast into the lap, but its every decision is from the Lord."

In this manner, Matthias was " added to the eleven apostles." This is the only instance in the New Testament where an apostle is chosen with human hands. Later, when James was martyred, there was no effort to replace him (see 12:2). The position of apostle was a unique and irreplaceable one (see Eph 2:20; Rev 21:14). As eyewitnesses to the resurrection, their testimony would form the basis for the preaching of the gospel (see 1 Cor 15:1-8).

-College Press New Testament Commentary: with the NIV

McGarvey: Act 1:3

3. As our author is about to present the apostles testifying to the resurrection of Jesus, he sees proper, in his introduction, to state briefly the ground of the qualifications for this testimony. He does this in the remainder of the paragraph of which we have already quoted a part: (3) " To whom, also, he presented himself alive, after his suffering, by many infallible proofs, being seen by them during forty days, and speaking the things pertaining to the kingdom of God." From the concluding chapters of the former narrative, we learn more particularly the nature and number of these infallible proofs. These, having been fully stated by himself and others, are not here repeated. We learn here, however, a fact not there related: that the space from the resurrection to the ascension was forty days.

McGarvey: Act 1:4-5

4, 5. To account for the delay of the apostles in Jerusalem after receiving their commission, and to prepare the reader for the scenes of the coming Pentecost, the historian next relates a part of the conversation which had taken place on the day of the ascension: (4) " And being assembled with them, he commanded them not to depart from Jerusalem, but to await the promise of the Father, which you have heard from me. (5) For John, indeed, immersed in water; but you shall be immersed in the Holy Spirit, not many days hence." The command not to depart from Jerusalem is mistaken, by some commentators, for the commandment mentioned above, as being given on the day he was taken up. But, in truth, as we have already seen, the commission constituted that commandment, while this is merely a limitation of the commission, in reference to the time and place of beginning. The " promise of the Father" which they were to await, is the promise of the Holy Spirit, which they had heard from him on the night of the betrayal, and which they now learn, is to be fulfilled in by their immersion in the Spirit. On this use of the term immersion see the Commentary, ii. 16-18.

Commentary -- Other

Contradiction: Act 1:3

89. Upon Jesus' instructions, did the disciples return to Galilee immediately (Matthew 28:17), or after at least 40 days (Luke 24:33, 49; Acts 1:3-4)? } }

(Category: didn't read the entire text and misquoted the text)

This supposed contradiction asks when the disciples returned to Galilee after the crucifixion. It is argued from Matthew 28:17 that they returned immediately, and from Luke 24:33 and 49, and Acts 1:4 that it was after at least 40 days. However both of these assumptions are wrong.

It would appear that Jesus appeared to them many times; sometimes individually, sometimes in groups, and as the whole group gathered together, and also at least to Paul and Stephen after the Ascension (see 1 Corinthians 15:5-8, and Acts 7:55-56). He appeared in Galilee and Jerusalem and other places. Matthew 28:16-20 is a summary of all the appearances of Christ, and it is for this reason that it is not advisable to overstress chronology in this account, as Shabbir seems to have done.

The second argument in this seeming contradiction is an even weaker argument than the one I have responded to above. This is because Shabbir has not fully quoted Acts 1:4 which says;

'On one occasion, while he was eating with them, he gave them this command: "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about."'

Now the author of Acts, Luke in this passage does not specify when Jesus said this. However in his gospel he does the same thing as Matthew and groups together all the appearances so again it would be unwise to read too much chronologically into the passage of Luke 24:36-49. However it is apparent from the Gospels of Matthew and John that some of the disciples at least did go to Galilee and encounter Jesus there; presumably after the first encounter in Jerusalem and certainly before the end of the forty day period before Christ's Ascension into Heaven.

Contradiction: Act 1:4

89. Upon Jesus' instructions, did the disciples return to Galilee immediately (Matthew 28:17), or after at least 40 days (Luke 24:33, 49; Acts 1:3-4)? } }

(Category: didn't read the entire text and misquoted the text)

This supposed contradiction asks when the disciples returned to Galilee after the crucifixion. It is argued from Matthew 28:17 that they returned immediately, and from Luke 24:33 and 49, and Acts 1:4 that it was after at least 40 days. However both of these assumptions are wrong.

It would appear that Jesus appeared to them many times; sometimes individually, sometimes in groups, and as the whole group gathered together, and also at least to Paul and Stephen after the Ascension (see 1 Corinthians 15:5-8, and Acts 7:55-56). He appeared in Galilee and Jerusalem and other places. Matthew 28:16-20 is a summary of all the appearances of Christ, and it is for this reason that it is not advisable to overstress chronology in this account, as Shabbir seems to have done.

The second argument in this seeming contradiction is an even weaker argument than the one I have responded to above. This is because Shabbir has not fully quoted Acts 1:4 which says;

'On one occasion, while he was eating with them, he gave them this command: "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about."'

Now the author of Acts, Luke in this passage does not specify when Jesus said this. However in his gospel he does the same thing as Matthew and groups together all the appearances so again it would be unwise to read too much chronologically into the passage of Luke 24:36-49. However it is apparent from the Gospels of Matthew and John that some of the disciples at least did go to Galilee and encounter Jesus there; presumably after the first encounter in Jerusalem and certainly before the end of the forty day period before Christ's Ascension into Heaven.

Evidence: Act 1:5

Water baptism doesn't save us. In Act 2:38 , Peter's hearers repented and believed the gospel before they were baptized. In Act 10:47 , those who believed the gospel received the Holy Spirit (they passed from death to life) before they were baptized.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 1 (Chapter Introduction)

Overview

Act 1:1, Christ, preparing his apostles to the beholding of his ascension, gathers them together unto the mount Olivet, commands them to expect in Jerusalem the sending down of the Holy Ghost, promises after a few days to send it, and ascends into heaven in their sight; Act 1:10, After his ascension they are warned by two angels to depart, and to set their minds upon his second coming; Act 1:12, They accordingly return, and, giving themselves to prayer, choose Matthias apostle in the place of Judas.

Poole: Acts 1 (Chapter Introduction)

ARGUMENT

This book hath been held by all Christians to be canonical, and esteemed, though amongst the hardest, yet amongst the brightest jewels that shine in the word of God. It is a history concerning the church of Christ in its infancy, and shows God’ s wonderful care for it, and powerful providence over it. It begins where the Gospel ends, which the same author (St. Luke) had wrote; and is of great use to prevent and confute all feigned stories concerning the lives and doctrine of the holy apostles. St. Luke having accompanied St. Paul, and having been an eye witness, and an ear witness, was certainly the fittest to record what that great apostle did and said; and if most of this book be taken up concerning him, it is because (speaking of the rest of the apostles, 1Co 15:10 ) he laboured more than they all. In this book there is an account of many sermons, preached by the apostles and apostolical men, upon the most necessary parts of our holy religion, as the death, resurrection, and ascension of our blessed Saviour; of God’ s mercy through him, and of the life to come, &c.; and withal, how holy men lived answerably to their profession and hope. Who, when we read these things, seem to speak unto us, and tell us, (what they say was inscribed upon the statue of some deified hero), Si feceritis sicut nos, eritis sicut nos; If ye shall do as we have done, and suffer as we have suffered, then ye shall be (glorious and happy) as we are.

ACTS CHAPTER 1

Act 21:1-9 Christ, after his resurrection, having given

instructions to his apostles, and commanded them to

wait in Jerusalem the coming of the Holy Ghost,

ascendeth into heaven in their sight.

Act 21:10,11 Two angels warn them to depart, and to look for his

second coming.

Act 21:12-14 They return, and give themselves unto prayer.

Act 21:15-26 Peter exhorting to fill up the place of the traitor

Judas, Matthias is chosen by lot to be an apostle.

The former treatise have I made this refers unto the Gospel wrote by this evangelist, St. Luke, who was undoubtedly the penman of this book, which bears testimony unto and confirms (if need were) that other.

Theophilus esteemed the same name with Jedidiah, signifying beloved of God, or one that loved God. Who he was is not certain; some have taken the name appellatively. It is evident by the epithet given unto him, Luk 1:3 , that he was one of great authority, having the same title which Tertullus gives unto Festus, Act 24:3 , and the chief captain unto Felix, Act 23:26 . Although not many noble are called, 1Co 1:26 , yet God extends his grace unto some of all conditions.

Of all that Jesus began both to do and teach this is the sum of the Gospel, viz. a history of the life, doctrine, and death of our blessed Saviour; although every particular word or deed of our Saviour’ s could not be expressed, Joh 21:25 , yet the evangelist was faithful in withholding nothing which was necessary for the church to know, and leaving no room for unwritten traditions.

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 1 (Chapter Introduction)

(Act 1:1-5) Proofs of Christ's resurrection.

(Act 1:6-11) Christ's ascension.

(Act 1:12-14) The apostles unite in prayer.

(Act 1:15-26) Matthias chosen in the place of Judas.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 1 (Chapter Introduction)

The inspired historian begins his narrative of the Acts of the Apostles, I. With a reference to, and a brief recapitulation of, his gospel, or history of the life of Christ, inscribing this, as he had done that, to his friend Theophilus (Act 1:1, Act 1:2). II. With a summary of the proofs of Christ's resurrection, his conference with his disciples, and the instructions he gave them during the forty days, of his continuance on earth (Act 1:3-5). III. With a particular narrative of Christ's ascension into heaven, his disciples' discourse with him before he ascended, and the angels' discourse with them after he ascended (Act 1:6-11). IV. With a general idea of the embryo of the Christian church, and its state from Christ's ascension to the pouring out of the Spirit (Act 1:12-14). V. With a particular account of the filling up of the vacancy that was made in the sacred college by the death of Judas, by the electing of Matthias in his room (Act 1:15-26).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 1 (Chapter Introduction)

Power To Go On (Act_1:1-5)

The Kingdom And Its Witnesses (Act_1:6-8)

The Glory Of Departure And The Glory Of Return (Act_1:9-11)

The Fate Of The Traitor (Act_1:12-20)

The Qualifications Of An Apostle (Act_1:21-26)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Treier, Daniel J. "The Fulfillment of Joel 2:28-32: A Multiple-Lens Approach." Journal of the Evangelical Theological Society 40:1 (March 1997):13-26.

Trites, Allison A. "Church Growth in the Book of Acts." Bibliotheca Sacra 145:578 (April-June 1988):162-73.

Unger, Merrill F. "Archaeology and Paul's Visit to Iconium, Lystra, and Derbe." Bibliotheca Sacra 118:470 (April-June 1961):107-12.

_____. The Baptizing Work of the Holy Spirit. Chicago: Scripture Press, 1953.

_____. "Historical Research and the Church at Thessalonica." Bibliotheca Sacra 119:473 (January-March 1962):38-44.

_____. "Pisidian Antioch and Gospel Penetration of the Greek World." Bibliotheca Sacra 118:469 (January-March 1961):46-53.

_____. "The Significance of Pentecost." Bibliotheca Sacra 122:486 (April-June 1965):169-77.

_____. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

Unger's Bible Dictionary. Edited by Merrill F. Unger. 1957 ed. S.v. "Herod," by S. L. Bowman.

van Ommeren, Nicholas M. "Was Luke an Accurate Historian? Bibliotheca Sacra 148:589 (January-March 1991):57-71.

van Unnik, W. C. Tarsus or Jerusalem: The City of Paul's Youth. Translated by G. Ogg. London: Epworth, 1962.

Walvoord, John F. "The Ascension of Christ." Bibliotheca Sacra 121:481 (January-March 1964):3-12.

_____. "Biblical Kingdoms Compared and Contrasted." In Issues in Dispensationalism, pp. 75-91. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. The Holy Spirit at Work Today. Chicago: Moody Press, 1973.

_____. Jesus Christ Our Lord. Chicago: Moody Press, 1969.

Warfield, Benjamin B. Counterfeit Miracles. New York: Charles Scribner's Sons, 1918; reprint ed., London: Banner of Truth Trust, 1972.

Weinert, Francis D. "Luke, Stephen, and the Temple in Luke-Acts." Biblical Theology Bulletin 17:3 (July 1987):88-90.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkin, Robert N. "An Exegetical Evaluation of the Perseverance of the Saints." Th.D. dissertation, Dallas Theological Seminary, 1982.

_____. "Did H. A. Ironside Teach Commitment Salvation?" Grace Evangelical Society News 4:6 (June 1989):1, 3.

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_____. "Repentance and Salvation: A Key Gospel Issue." Grace Evangelical Society News 3:6 (June-July 1988):3.

Williams, Ernest Swing. Systematic Theology. 3 vols. Springfield, Mo: Gospel Publishing House, 1953.

Williams, Margaret H. "Palestinian Jewish Personal Names in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 79-113. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

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Woodbridge, Charles J. A Study of the Book of Acts. Grand Rapids: Baker Book House, 1955.

Zimmerman, Charles. "To This Agree the Words of the Prophets." Grace Journal 4:3 (Fall 1963):28-40.

Zuck, Roy B. "Cheap Grace?" Kindred Spirit 13:2 (Summer 1989):4-7.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

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Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

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Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

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Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

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. "Paul on the Areopagus," Ibid.

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Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

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Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

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Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

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Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

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. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

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. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

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Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

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Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

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Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

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Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

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Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

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Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

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Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV

McGarvey: Acts (Book Introduction)

Introduction

Introduction

It is necessary to the successful study of any literary production, that the exact design of the author should be known and kept constantly in view. It would be doing great injustice to the author of Acts, to suppose that he undertook this work without having before him some one leading object, which should serve as the connecting thread of the narrative, and according to which all the historic details should take place and form.

The conjecture of commentators as to what this leading object is are various and somewhat conflicting. " The writer's object," says Dr. Hackett, " if we are to judge of it from what he has performed, must have been to furnish a summary of history of the origin, gradual increase, and extension of the Christian Church, through the instrumentality, chiefly of the Apostles Peter and Paul." This is rather a statement of what he has performed than of the object for which he performed it. The same defect attaches to Dr. Alexander's conjecture. He says: " The book before is a special history of the planting and extension of the Church, both among Jews and Gentiles, by the gradual establishment of radiating centers, as sources of influence, at certain salient points throughout a large part of the empire, beginning at Jerusalem and ending at Rome." That the history does exhibit these facts is certainly true, but that there is behind this a design for the accomplishment of which these facts are stated, must be equally true.

The author's design is equally misunderstood by Bloomfield, and others with him, who say that it was " to give an authentic account of the communication of the Holy Spirit, and of the miraculous powers and supernatural gifts bestowed by the Spirit," and " to establish the full claim of the Gentiles to be admitted into the Church of Christ." It is true that the history establishes the claim of the Gentiles to admission into the Church, and also contains an account of the descent and work of the Holy Spirit, yet neither of these can be regarded as the leading thought around which the contents of the volume adjust themselves.

Mr. Barnes, in the midst of some detached statements upon this subject, has approached the true idea in the following characteristic remark: " This book is an inspired account of the character of true revivals of religion ." But the true idea is still more nearly approached by a writer in Kitto's Encyclopedia who says: " Perhaps we should come still closer to the truth if we were to say that the design of Luke, in writing Acts, was to supply, by select and suitable instances, an illustration of the power and working of that religion which Jesus had died to establish."

It is correctly assumed by Dr. Hackett, in the words above quoted, that we are to judge of a writer's design by what he has performed. Bearing in mind the distinction between the work done and the design for which it is done, a slight glance at the contents of this book will reveal to us a design which has escaped the notice of all the above-named writers.

Much the greater part of Acts may be resolved into a detailed history of cases of conversion, and of unsuccessful attempts at the conversion of sinners. If we extract from it all cases of this kind, with the facts and incidents preparatory to each and immediately consequent upon it, we will have exhausted almost the entire contents of the narrative. All other matters are merely incidental. The events of the first chapter were designed to prepare the apostles for the work of converting men; the gift of the Holy Spirit to them and to others was to qualify them for it; the admission of the Gentiles was an incident connected with the conversion of Cornelius, and others after him; the conference, in the fifteenth chapter, grew out of these conversions; and the long account of Paul's imprisonment in Jerusalem, Caesarea, and Rome, with his sea-voyage and shipwreck, constitute but the connected history of his preaching to the mob in Jerusalem, to the Sanhedrim, to Felix, to Festus, to Agrippa, and to the Jews and Gentiles in Rome. The episode in the twelfth chapter, concerning the persecutions by Herod, and his death, is designed to show that, even under such circumstances, " the word of God grew and multiplied." All the remainder of the history consists, unmistakably, in detailed accounts of conversions.

Such being the work performed by the author, we may readily determine his design by inquiring, Why should any cases of conversion be put upon the record? Evidently, it was that men might know how conversions were effected, and in what they consisted. The cases which are recorded represent all the different grades of human society; all the different degrees of intellectual and religious culture; all the common occupations in life, and all the different countries and languages of the then known world. The design of this variety is to show the adaptation of the one gospel scheme to the conversion of all classes of men.

The history of a case of conversion, necessarily embraces two distinct classes of facts: First , the agencies and instrumentalities employed in effecting it; second , the changes effected in the individual who is the subject of it. In the pursuit of his main design, therefore, the author was led to designate specifically all these agencies, instrumentalities, and changes. He does so in order that his readers may know what agents are employed, and how they work; what instrumentalities must be used, and how they are applied; and what changes must take place, in order to the Scriptural conversions of a sinner.

The chief agent employed in the conversion of men is the Holy Spirit. It is this fact which led the author to detail so minutely the descent of the Holy Spirit, and the various gifts and influences by which his work was accomplished. He thus teaches the reader what part this divine agent performed in the conversion of sinners, and how he performed it.

Another important agency employed was the personal labor of the apostles and inspired evangelists. The manner in which their part of the work was performed is carefully described, in order that men of every age and country, whose business it is to perform the part corresponding to theirs, may learn, from their example, how to perform it Scripturally. But Peter and Paul were the chief laborers of that generation, and for this reason their names occupy the prominent position assigned them.

It is well known that the recital by men of the process of their conversion is well calculated both to teach sinners the process through which they must struggle in order to conversion, and to stimulate them to undertake it. Men are taught more successfully and influenced more powerfully by example than by precept. Many religious teachers of the present day, having discovered the practical workings of this principle in human nature, depend much more, in their efforts to convert sinners, upon well-told experiences than upon the direct preaching of the Word. The success which has attended this policy should admonish us that these experiences of conversion recorded in Acts are by no means to be lightly esteemed as instrumentalities for the conversion of the world. They possess, indeed, this advantage: that, in contrast with all the conversions of the present day, they were guided by infallible teaching, and were selected by infallible wisdom from among thousands of others which had occurred, because of their peculiar fitness for a place in the inspired record. They have, we may say, twice passed the scrutiny of infinite wisdom; for, first all the conversions which occurred under the preaching of inspired men were directed by the Holy Spirit; and, second , if any difference existed between those put on record and the others, the Holy Spirit, by selecting these few, decided in their favor as the best models for subsequent generations. If a sinner seek salvation according to the model of modern conversions, he may be misled; for his model is fallible at best, and may be erroneous; but if he imitate these inspired models, it is impossible for him to be misled, unless the Holy Spirit itself can mislead him. Moreover, in so far as any man's supposed conversion does not accord with these, it must be wrong; in so far as it does accord with them, it must be right.

If it be asked why we may not as well take for our model the cases of conversion which occurred under the former dispensation, or during the life of Jesus, the answer is obvious. We do not live under the law of Moses, or the personal ministry of Jesus, but under the ministry of the Holy Spirit. Jesus, just previous to his ascension, committed the affairs of his kingdom on earth into the hands of twelve men, to be guided by the Holy Spirit, who descended shortly after he ascended; and now all that we can know of present terms of pardon must be learned through the teaching and example of these men. If, then, the conditions of pardon under any preceding dispensation be found to differ from those propounded in Acts, in all the points of difference the latter, and not the former, must be our guide. These are the last, and certainly the most elaborately detailed communications of the Divine will upon the subject, and belong peculiarly to the new covenant under which we live. If God has made them to differ, in any respect, from those under the old covenant, he teaches us, by this very difference, that he has thus far set aside the old through preference for the new. In the following pages it is made a leading object to ascertain the exact terms of pardon as taught by the apostles, and the precise elements which constitute real conversion to Christ.

The present is pre-eminently a missionary period of the Church. None has been more so, except the age of the apostles. Especially is it distinguished by success in the conversion of sinners in professedly Christian lands. Hence, it is a demand of the age that the true method of evangelizing the world should be known and read of all men. But the true method can be found only in the labors of inspired apostles and evangelists, and the record of these labors is found only in the book of Acts. A failure to understand and to appreciate this book has been, and still is, a most prolific source of confusion and error in the popular presentation of the gospel. But failing to discover its chief design, sinners are far more frequently directed to the Psalms of David for instruction upon the subject of conversion than to this book, which was written for this express purpose. There is, therefore, no one book in all the Bible to which the present generation of Bible readers so much need to have their attention specially directed. We have endeavored, in this volume, to set forth the labors of these inspired preachers as the true and infallible guide of the modern evangelist.

Another peculiarity of the present age is, the unlimited range given to speculations concerning the agency of the Holy Spirit in human redemption. A subject into which investigation should never have been pushed beyond the simple facts and statements of revelation, has thus become a most fruitful source of philosophical vagaries and of unbridled fanaticism. Whatever differences may appear among the many erroneous theories upon the subject, they all agree in the conception of a direct impact of the Spirit of God upon the spirit of man, by which the latter is enlightened and sanctified. This conception is not only common to them all, but it is the fundamental conception in each one of them. Under the influence of it, the more contemplative theorist receives new revelations, or " speaks as he is moved by the Holy Ghost;" the more enthusiastic calls for outpourings of the " Holy Spirit and of fire," dances, shouts, and falls in spasms; while the transcendentalist, receiving still further measures of the Spirit, points out mistakes made by the inspired apostles, and exposes defects in the character of Jesus.

Among the prevailing Protestant sects, a common theory of spiritual influence serves almost as a bond of union. It sometimes makes them almost forget the conflicts of past ages, melts down the cold barrier of separating creeds, and brings hereditary enemies together, to worship, for a time, at a common shrine. It is made the standard of orthodoxy; and to him who devoutly swears by it, it serves, like charity, to cover a multitude of sins, while to him who calls it in question, and contents himself with the very words of Scripture, it is a ban of excommunication. A difference on all other subjects is tolerated, if there is agreement on this; an agreement on all other subjects can be no bond of union, if there is a difference on this. In public discourse all other topics are made subordinate, and even the preaching of Christ, which was the work of the apostles, has been supplanted by preaching the Holy Spirit .

Various as are the conclusions of these theorists, they all have a common tendency to disparage the Word of God. Precisely as a man learns to depend upon internal admonitions for his religious guidance will he feel less dependence upon the written Word. Hence it is that the masses of the people, who are under the influence of these teachings, are so deplorably ignorant of the Bible. To call back the mind of the reader from all such vagaries to the revealed facts and simple apostolic statements upon this important subject, is another leading object of the following work. We will find that the book of Acts presents, in living form and unmistakable simplicity, the work of the Holy Spirit.

Some sixteen of the twenty-eight chapters of Acts are devoted almost exclusively to the labors of the Apostle Paul. Whatever can be known of this most heroic and successful of all the apostles must not only be interesting to every reader, but also highly instructive, as an example of faith in Christ in its higher development. Some of the most interesting facts in his history, and those which throw the greatest light upon his inner life, are not recorded by Luke, but may be gathered from incidental remarks in his own epistles. In this obscure position, they must ever escape the notice of ordinary readers. It is proposed, in this volume, to give them their chronological place in the narrative, thus filling up the blanks which Luke's design caused him to leave, and rounding out to some fullness and symmetry the portraiture of this noblest of all human subjects of Scripture biography.

We have already assumed, in accordance with the universal judgment of competent critics, that Luke is the author of Acts. For the evidences on which this judgment is based, I refer the reader to works devoted to this department of Scripture study. It appears, from his being distinguished by Paul, in Gal 4:11–14 Ga 4:11-14>, from those " of the circumcision," that he was a Gentile, but of what country is not certainly known. He was a physician by profession, and is styled by Paul " the beloved physician." This encomium, together with the fact that he shared with Paul many of the labors of his life, was his ever-present companion in his imprisonment, even his only companion in the closing scenes of his life; and that we detect his presence or absence in the scenes of the narrative only as he used the pronoun we or they to describe the party, are circumstances which indicate a character marked by great courage and endurance, yet softened by extreme modesty and warm affections. That he was a most enthusiastic admirer of Paul is evident both from the devotion with which he clung to his side, and from the vividness with which every peculiar expression of countenance and gesture of the apostle impressed his memory. He frequently records the sweeping motion of the hand with which Paul arrested the attention of an audience, and the glance with which he fixed his eyes upon the enemies of the truth. Yet, notwithstanding this personal admiration, so just is his sense of propriety that he never pauses for a moment to express his admiration for the wonderful developments of character which he portrays. In this, however, he but imitates a distinguishing peculiarity of all the inspired writers.

The book of Acts embraces a period of about thirty years—from the ascension of Christ, a.d. 33, to the end of the second year of Paul's imprisonment at Rome, a.d. 63. In the latter part of the year 63, or the beginning of 64, while Luke was still with Paul in Rome, it is most likely that the work was published. For the historical connection and chronology of particular events described in the work, the reader is referred to the body of the Commentary.

It was no part of my original design to undertake a revision of the English text of Acts, but I hoped that, ere this time, an improved version of the whole New Testament would be put into the hands of the public by the American Bible Union. No final revision of Acts, however, having appeared from that Society, or from any other source, up to this writing, I am constrained to content myself with such a revision of the text as I have been able to prepare during the progress of the work. I have aimed to preserve, in general, the language of the common version. Where the propriety of a change would be obvious to the reader of the Greek, or depends merely upon taste, no notes are given to justify it. In cases where a defense seemed to be needed, the reader will find it, either in the body of the work or in foot-notes. I beg the critical reader, however, to remember that the revision is designed not for general adoption, but simply for the purpose to which it is applied in this Commentary, and that, even here, it is a secondary part of the undertaking.

In the execution of the work, I have aimed to make not merely a book of reference, but a volume to be read consecutively through, with the interest which belongs to the narrative. In order to this end, I have aimed to make a prominent the author's connection of thought throughout; and, in order to render it the more instructive, wherever the text presents important issues connected with the great religious questions of the day, I have taken time to elaborate the argument as freely as the space which I had allotted myself would admit. [8]