ACTS 1 COMMETARYEDITED BY GLENN PEASE

Jesus Taken Up Into Heaven

1 In my former book, Theophilus, I wrote about

all that Jesus began to do and to teach

1. Dr. Luke has already sent a book to Theophilus, and now he is sending him the

second volume of his work explaining what Christianity is all about. It is about

Jesus above all else. It is about what Jesus did and taught, and then about what

Jesus continued to do in the world through his body the church. Christianity is

Christ, and when this focus is lost you have something other than Christianity.

2. The former book is the Gospel of Luke. It is of interest that this Gospel that gives

us more information on the birth and early life of Jesus comes from the pen of a

Gentile. Dr. Luke by writing the life of Jesus and then this book of Acts becomes the

author of one forth of the ew Testament. Right from the start Jesus uses a Gentile

to play a major role in the giving of His Word to the world. He came to be the

Savior of the world and not just Israel, and so he used a Gentile to record this large

portion of his message to the whole world.

3. Theophilus was also a Gentile, and so one forth of the ew Testament was written

by a Gentile and to a Gentile. The book of Acts makes it clear that it was no easy

transition for the Church to go from being Jewish to being both Jewish and Gentile.

It was a struggle even for the Apostle Peter, and it took special revelation to

convince him that the Gentiles were to be included in God’s people. It makes sense

then that a Gentile would be chosen to record this history of the Gentiles becoming

equal to the Jews as a part of the Kingdom of God. Dr. Luke refers to Gentiles 34

times in this book. He and Paul account for most all references to Gentiles in the

ew Testament.

4. It was always God’s intention to include the Gentiles in his plan of salvation. Isa.

49:6 says, "It is too small a thing for you to be my servant to restore the tribes of

Jacob and bring back those of Israel I have kept. I will also make you a light for the

Gentiles, that you may bring my salvation to the ends of the earth." God’s promise

to Abraham was that through his seed the whole world would be blest. This truth

was not in the forefront of Jewish minds, however, for to keep Israel as pure as

possible the Gentiles were excluded, and this became the mindset of Jews, and they

hated the Gentile dogs. Acts is about the history of the process of including the

Gentiles, and it is written by a Gentile to a Gentile, and is considered by many to be

the most beautiful piece of literature ever written.

5. ot much is known about Dr. Luke. He made a major contribution to the history

of the church, but he is relatively unknown as to his personal life. He is mentioned

only three times in the ew Testament. Col. 4:14 tells us he was a medical doctor,

and this bit of information has given us some clues about him, for we see medical

terminology being used by him that is not used by others. He was unique in this

sense that he is the only author of a Gospel who was a trained person of higher

education. Paul was the only other such trained person, and this might explain why

Dr. Luke and Paul were traveling companions and good friends. II Tim. 4:11 tells us

Luke was a companion with Paul when he was in prison. Philemon 24 has Paul

calling Luke his fellow worker. It is of interest that almost all we know of Luke

comes to us from Paul, and most of what we know of Paul comes to us from Luke.

6. Theophilus is even more unknown than Luke. He was obviously a man very

interested in knowing about the Christian faith, for he motivated Luke to give him

more than any other person ever received that became God’s Word. It is just like

God to do something this unusual. He gave one forth of the ew Testament to an

unknown stranger, and we are all blest by it for he preserved it and allowed the rest

of the world to read his mail. We are reading another man’s mail when we read the

book of Luke and the book of Acts. We can never deny that we have read someone

else’s mail if we read the works of Luke, for they were written to Theophilus. His

name is a compound of theos meaning God, and philos meaning love, and so his

name means Lover of God or Friend of God. This leads most commentators to

assume that he was a Gentile Christian who was probably a Roman official. This is

based on Luke calling him most excellent Theophilus in Luke 1:3. A common way to

refer to an official of high status. The term excellent is also used in the Bible in

reference to Felix and Festus, who were Roman governors (Acts 23:26, 26:25).

Second-century sources indicate he was a wealthy, influential official in Antioch.

7. Luke says that his Gospel is about all Jesus began to do and teach. Many point

out the importance of the order here. Doing must come before teaching. One must

know God’s truth by obeying it and doing it before they presume to teach it. Jesus

went about doing good as well as teaching what was good to do. He was an example

of the conduct he preached. He practices what he preached, and so there was visible

evidence as well as verbal evidence. Those who teach without doing lose their

credibility. As faith without works is dead, so teaching without doing is dead. When

Jesus said love thy neighbor as thyself nobody doubted that he meant it, for he was

constantly doing it and using his power to show love for all who came into his

presence with a need. Deeds come before doctrine, for all the wisdom one might

have on doctrine is of little to no value if there is no love for people demonstrated in

action. Behavior must demonstrate belief or the belief becomes mere words without

power. The words of Jesus had power for people could see them acted out in his

relationship to people. Luke 24:19 again puts the deed before the word and says,

“Concerning Jesus of azareth, which was a prophet mighty in deed and word

before God and all the people.”

8. ow Dr. Luke writes about the body of Christ following that same pattern of

doing and teaching in that order. Most biographies end at the tomb, but Jesus has a

sequel to his biography because his story never ends. His earthly body was limited

and could not reach out to be a blessing to the whole world, and so he left the

church to be his body in the world to multiply and reach into every nation to

continue his life of doing and teaching. Acts is about Jesus continuing to do and

teach through his body the church. It could rightly be called the Acts of Jesus

Through His Apostles.

There was a work that Jesus completed and to which nothing can be added. He said

in John 17:4, "I have finished the work which you gave me to do.” When He died on

the cross He said, "It is finished" (John 19:30). He died for the sins of the world and

made atonement for all sin that people everywhere in the world could be saved by

faith in his finished work. But there was still the work of getting this message into

all the world, and there was still the work of loving people and meeting their needs

for time as well as eternity. This is the work that Acts records, and the work that

will go on until Jesus comes again. Jesus sent His Holy Spirit to empower the church

to continue to do and teach what he did while in his earthly body.

9. Acts makes it clear that the finished work of Christ on our behalf is still not

enough, for the good news of it must be taken to people so they can respond in faith

and put their trust in Jesus as their Savior. This is the mission of the church, and

what it means is that the work of the church is just as vital as the work of Jesus. His

work will not save until the work of the church is completed and the message of the

finished work of Jesus is communicated to lost people so they can be saved. Lost

people are not saved by the work of Jesus alone, but they need the work of the

church by the power of the Holy Spirit to be saved. Jesus entrusted the church with

a responsibility in the plan of salvation that is just as vital as his was in doing the

will of the Father. This is an awesome responsibility, and it means that every

believer is obligated to be involved in some way with missions and evangelism, for it

is by these that we continue the doing and teaching of Jesus.

10. BARES, "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.

11. CLARKE, "The former treatise - The Gospel according to Luke, which is here most evidently intended.

O Theophilus - See the note on Luk_1:3.

To do and teach - These two words comprise his miracles and sermons. This introduction seems to intimate that, as he had already in his Gospel given an account of the life and actions of our Lord, so in this second treatise he was about to give an account of the lives and acts of some of the chief apostles, such as Peter and Paul.

12. GILL, "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.

13. HERY, "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.

14. JAMISON, "former treatise — Luke’s Gospel.

Theophilus — (See on Luk_1:3).

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

15. BARCLAY 1-5, "In two senses Acts is the second chapter of a COTIUED

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. ow 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 aval 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 ew 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 COTIUED 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 ew 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." (Matthew

28:20.)

Let us OTE 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." (Isaiah 40:31). Amidst life's surging ACTIVITY there must

be time to receive.

16. CALVI, "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 COVERSATupon

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, (Luke 24:19,) namely, that Christ was a

prophet mighty in deed and word, that is, such a one as did excel no less I 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.

ow 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 COFIRMED, 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, (John 21:25.)

That is also to be noted that Luke saith, that he began his history at the

BEGIIG 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 (Luke 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 TRASLATE 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.

BIBLICAL ILLUSTRATORBIBLICAL ILLUSTRATORBIBLICAL ILLUSTRATORBIBLICAL ILLUSTRATORThe former treatise have I made.

A true commencement must have respect to what has gone before

In any new beginning of study or work, it is important to have in mind what has been done before in the same line. No one can learn or do to advantage, unless he avails himself of what others have learned and done before him. Any other plan would utterly forbid progress. The world would be full of new beginnings—and nothing else. He who would study the New Testament wisely, must know what the Old Testament has disclosed. He who would get good from the Book of Acts must have in mind at the start the facts and teachings of the former treatise by the same author. (H. C. Trumbull, D. D.)

The Gospels and the Acts

I. Their relation. In determining this it is not enough to say that while the Gospels contain the history of the Master’s ministry, the Acts record that of the apostles. Both alike narrate the work of the Lord: the Gospels what He did in Person, the Acts what He did by His chosen witnesses. This relation is marked at its outset. If the former treatise records “all that Jesus began,” then the present relates what Jesus continued. His incarnation, death, etc., were only the foundation. In the Acts He rears a lofty temple on that foundation. Nor does the work cease with the abrupt conclusion of the Acts. In a city map you mark the road which leads to another city a little beyond the wall, when it breaks off. To trace it further you require another map. So our Lord’s path breaks off on the map of inspiration and is continued on the map of providence.

II. Their point of union. The latter treatise does not begin precisely where the former ends. By design they overlap each other—both recording the Resurrection and the Ascension. Thus where a bridge of two arches spans a river, both arches lean on one pillar which rises in the middle of the flood. In the midst of the gulf which separated God and man, and in the midst of the tide of time stood Jesus—on Him rests the Old Dispensation and the New. In the end of the Gospel history we found the first hemisphere of the Divine dispensation terminating in Christ crucified and ascended. Here we find the second arch springing where the first was finished. Resting there, it rises into heaven, and stretches away into the future. We lose sight of it as we lose sight of the rainbow, in mid-heavens; but we know assuredly that it will traverse all the intervening space, and lean secure on the continent of a coming eternity. (W. Arnot, D. D.)

St. Luke a model for the Bible student

I. He collected his facts with care and diligence (Luk_1:1-3). This complete knowledge of all that Jesus began both to do and to teach suggests the importance of endeavouring to gain a more perfect knowledge of the Word of God. There is a great readiness in quoting certain texts or favourite portions, but the fulness of which St. Luke speaks is rare. The Word of God cannot be said to be unknown, but it does not “dwell richly in us in all wisdom.” Hence truths are magnified into undue proportions, and important doctrines are passed over slightly, because they do not well enter into some peculiar system.

II. His collection was limited by the boundaries of revelation. It did not go beyond what God made known by His Son. Here, again, we may learn the importance of not going beyond the revealed Word whenever we attempt to review God’s dealings with mankind, anti especially of the redemption of the world by Christ. If there be danger in a partial knowledge of God’s truth, there is perhaps more in adding to the things which God has revealed. It is this which has caused so much superstition.

III. He recognised that a knowledge of “all that Jesus began to do and to teach,” however comprehensive and however free from mixture, will not prove a saving knowledge unless it be conveyed to the soul by the power of God. St. Luke describes the commandments of Jesus as given unto the apostles by the Spirit. It is possible for any man to learn these commandments. The letter of the law and the facts of the gospel are within the reach of the poorest capacity. But, in order to make the knowledge available, the Spirit of God must take of the things so learnt, and show them to the soul. “No man can say that Jesus is the Christ but by the Holy Ghost.” It is impossible to read the Acts without seeing that the Holy Spirit was the acting Guide of all the sayings and actions of the first teachers of Christianity. Looking upon the doctrines of the gospel as a medicine to heal our spiritual sickness, we must suppose that the medicine is taken, and that it penetrates through the constitution of the sick soul.

IV. It requires strong convictions of the truths we believe in order to be diligent in the propagation of them. Our zeal for the cause of the Redeemer, our desires for the advancement of His glory, our prayers for the prevalence of His truth, will all be in proportion to the depth of our conviction that this is the Word of God. The earliest impressions are liable to be effaced by time, by the world and its cares, by the changes of our own views, by the speculative views of others, etc. We have need, therefore, of watchfulness, lest that which is within us lose its power and freshness, and we begin in the routine of duty and form to think less and less of the power of godliness. (R. Burgess, B. D.)

Literary histories

Luke was the Haydon of the sacred scribes; he sketched the perfect Man and drew in heroic size the figures and scenes of the new kingdom. Historians often become interested in a single character and turn aside to give us a monograph or biography on the object of their enthusiasm. Motley, after writing “The Rise of the Dutch Republic” and “The History of the United Netherlands,” published “John Barneveld.” Bancroft left his chosen field, the “History of the United States,” to make us better acquainted with Abraham Lincoln. Froude has added to his “History of England” a “Life of Lord Beaconsfield.” Writers of history describe the movements of an age as centring about

their heroes. The records of a given period are seen to bear the stamp of a distinct personality. But Luke begins with a great character. His biography precedes his history and is the inspiration of it. There was a life which was the key to the Acts, and our writer was in touch with it. He did not gild an earthly tyrant and set him up like Nebuchadnezzar’s image in the plain of Dura to fill the wastes of godless history, but he traces the way of the Church through the fiery furnace of events with a form “like a son of the gods.” Gulzot wrote a “History of Civilisation in Europe and in France,” and gave to the world as one of his latest works “Meditations on the Christian Religion.” Edwin Arnold, after following the “Light of Asia” till it led him to a dim Nirvana, came back for another guide and traced the path of the “Light of the World.” Gounod composed operas in his youth, and afterward turned his attention to such serious works as the oratorios of “The Redemption” and “St. Paul.” It thus not infrequently happens that in later life men are led to dwell upon and portray that great personality they have passed by in search of the world’s truth; but the Bible writers all had their study fires kindled by the rays of that Sun which illuminates the past and future, before they became scribes of Divine truth. The ancient penmen were friends of God, and those of the New Testament were disciples of His Son Jesus Christ before they essayed to describe the powers, the laws, and the institutions of redemption. (W. R. Campbell.)

The Gospels the living picture of Christ

The whole value of the Gospels to Erasmus lay in the vividness with which they brought home to their readers the personal impression of Christ Himself. “Were we to have seen Him with our own eyes, we should not have so intimate a knowledge as they give us of Christ, speaking, healing, dying, rising again, as it were in our very presence. If the footprints of Christ are shown us in any place, we kneel down and adore them. Why do we not rather venerate the living and breathing picture of Him in these Books? It may be the safer course,” he goes on, with characteristic irony, “to conceal the state mysteries of kings, but Christ desires His mysteries to be spread abroad as openly as was possible.” (Little’s “Historical Lights.”)

The “Memorabilia” of Christ

Xenophon, the loving disciple of Socrates, has given an account of the last sayings of that great man, after he was imprisoned and condemned to death; and in all ages the “Memorabilia” has been regarded as one of the most precious records which classical antiquity has sent down to us. But sublime and heroic as they were, how immeasurably do these last utterances of the Grecian stage fall below the moral grandeur and the deathless interest inspired by the last words of Jesus. The nearer we stand to the Cross, and the more we enter into the spirit of its great central character, the more do we feel the force of Rousseau’s eloquent eulogium, “Socrates lived and died like a philosopher; but Jesus Christ like a God.”

The pre-eminence of the doctrine of Christ incarnate

We have seen in mountain lands one majestic peak soaring above all the rest of the hills which out the azure of the horizon with their noble outline, burning with hues of richest gold in the light of the morning sun; and so should the doctrine of Christ incarnate, crucified, risen, and reigning, be pre-eminent above the whole chain of fact, doctrine, and sentiment which make up the sublime landscape—the magnificent panorama—

which the Christian preacher unfolds, and makes to pass in clear form and brilliant colour before the eye of his people’s faith. (Evangelical Magazine.)

Theophilus.—

Theophilus

Not an ideal person with a name expressive of his religious character. That must have been Philotheus (cf. 2Ti_3:4). Probably a Gentile convert, not resident in the Holy Land, or he would not have needed the many explanations of places and usages. He is said by Theophylact to have been of senatorial rank; and the title prefixed in the Gospel has been thought to imply that he was a provincial governor (cf. Act_23:26; Act_24:3). The address here is less ceremonious, indicating that Luke’s friendship had become more intimate. (Bp. Jacobsen.)

Of all that; Jesus began.—

Teaching to be combined with doing

If it were not for the fact of a Christian life manifested in the holy lives of believers, Christian doctrine would command no attention beyond that of a speculative system. God begins, but never finishes. His works and His teachings are only movements in the march of infinite advance. But one thing we know is finished, and that is the redemption work of Christ, which He declared accomplished when He bowed His head and gave up the ghost; but even this gives birth to a progressive work of salvation, based upon, and springing out of, that foundation. Jesus intimated to His disciples that, through them, He would do greater works after He went to the Father than while He was on the earth, and that, as they became able to bear them, He would give them other teachings. In the Acts of the Apostles we find both of these promises being literally fulfilled. (Gf. Pentecost.)

Aspects of Christ on the earth

1. A Founder. He “began to do and teach,” like an architect who draws the plan of a magnificent cathedral, and lays its foundations, then leaves it for others to finish. The Church of to-day at its best is only carrying out the purpose of its Founder.

2. A Lawgiver. Giving His commandments through the Holy Ghost to His apostles. His laws were not written on tables of stone, like those of Mount Sinai, but on the hearts of His disciples. Whoever becomes a follower of Christ pledges himself to obey His commands.

3. A Sufferer. “His Passion” is not omitted from this summary, brief as the summary is, for the death of Christ is far more important to us than was His life. His Passion brought to us our salvation.

4. A Conqueror. He was dead, He was buried, but He lived again; “He showed Himself alive after His Passion.” Bug for the resurrection of Jesus the world would never have heard of His name.

5. A Revealer. “Speaking of the things pertaining to the kingdom of God.” Notice

what was the theme of conversation during those forty days. The same subject is the object of all Christ’s interest on the earth now. He cares little for the rise and fall of empires, except as they affect the salvation of men. One soul outweighs all the politics of a continent.

The unchanged plan

The lines of the kingdom run before the crucifixion were not changed. Christ’s assumption of authority was the same as of old. His words were those of command. He had no mistakes to rectify, nor did He withdraw any offer or retract any promise. The scenes He had passed through had not shaken His mind in its loves, its powers, or its purposes. The old commissions were renewed, but there must be halt, not for orders or drill, but for power. Not as the heathen legionaries waited for the auguries from dead beasts, but for a descent of the Spirit from on high were these men to linger at Jerusalem. The moulds were set and the wicks were already dipped for the men who were to be the candles of the Lord, and only the spark of the Spirit was needed to light them. (W. R. Campbell.)

The ministry of Jesus a beginning

I. It was a new thing among men.

1. His miracles. “We have seen strange things to-day.”

2. His teaching. “Never man spake as this Man.”

3. His character. “Which of you convinceth Me of sin?” This originality presents—

(1) An example for all time.

(2) An argument for the Divine origin of Christianity.

II. It was introductory to the work of the apostles.

1. He prepared them for their work by instruction. He made them to feel that they could have no other Master. They were assured that to learn of Him was to find the truth. This relation continued during His presence, but they had to be prepared for His absence.

2. Accordingly He brought them to a conviction of His abiding supremacy in the Church. Though when with Him they in a degree lived by sight, even then faith was required; and after His departure faith was their chief directive principle. And Low realising was the faith in which they carried on their work (Act_2:33; Act_4:10).

III. It was introductory to the work of the Church in succeeding ages. Centuries have rolled by, and Christianity has not fulfilled all the desires of its friends. Yet the name of Jesus has never ceased to be spoken, and His Holy Spirit has wrought by means of the truth however partially known. Of His living ministry we have abundant proofs in buildings, institutions, and saved souls. And provision is made for the perpetual continuance of the work of Jesus. The Gospel history furnishes—

1. An inexhaustible theme.

2. An all-powerful motive.

Conclusion: See here—

1. How to understand the history of the Christian Church. It presents the truth of

Jesus in incessant contention with error, the world, and Satan, and it points hopefully to the time when the kingdoms of this world shall become the kingdoms of our God, etc.

2. The magnificence of a right influence. The work which Jesus began has never ceased. Some of His followers have begun movements which have continued So bless the world ages after they have gone. If your life is short and sphere narrow you have the opportunity of beginning what may bless many.

3. The dignity of Christian effort. It is an honour to have distinguished associates, how much more to have your name in the long list headed by Jesus! (W. Hudson.)

The ever-active Christ

1. Luke’s Gospel is confessedly but an imperfect sketch of an absolutely perfect life. Yet, in his Gospel, every beneficent act seems well-rounded off, every miracle seems complete, every parable seems to have received its finishing touches. And yet Luke says that his Gospel is only a narrative of what Jesus “began both to do and teach.” There were greater things to follow—miracles of grace far surpassing the opening of blind eyes, the cleansing of lepers, or even the raising of the dead to life again.

2. The Acts of the Apostles contains an account of those greater works which were done in the name of Christ. In the Gospels Christ begins to do and teach; in the Acts of the Apostles He continues to do and teach; but His doing and teaching are not now restricted and limited, but assume larger and grander proportions.

3. Our Lord’s beneficient activity did not cease when the last of the apostles fell asleep. Christ has been doing and teaching ever since, and never more than during the last hundred years. Christ is with us still, and He is not inactive. He is keenly alive to all that goes on in His Church. Indeed, it is the Christ in you that prompts to that noble deed, or to lay upon His altar that costly sacrifice. Apart from Christ you can do nothing. The Gospels are full of beginnings. The Acts of the Apostles and the Epistles are also full of beginnings. Now, if the beginnings are so glorious, what will the endings be? If the Spirit of Christ abides in the Church, leading us into all truth, then we ought to possess a larger and richer spiritual heritage than our forefathers possessed. The Churches of the New Testament were only the beginnings of Christ’s redemptive activity. His influence on the world is immeasurably greater than it was when He died upon the cross, and immeasurably greater than it was when the Books of the New Testament were written. We know that He who in the time of His humiliation began to do and teach, until “the glory of the Lord shall be revealed and all flesh shall see it together,” and “the knowledge of the Lord shall cover the earth as the waters cover the mighty deep.” Mr. Beecher somewhere speaks of “a Christ a thousand times more glorious than Jerusalem ever saw; a Christ a thousand times freer and fuller of the manifestation of love than any historical Christ; a Christ larger in every way than the Christ of the past; a Christ enwrapping every soul as the whole atmosphere of a continent broods over each particular flower; a Christ conceived of as living near, as overhanging, as thinking of each one, and as working for Him.” Do we know anything of this Christ? The same Christ as we have in the Gospels, and yet not the same: for a man may know the Christ of history and yet be unsaved, but to know the risen, ascended, ever-present Christ is salvation itself. (A. Verran.)

The beginning of apostolicity (1.)

1. This Book is a letter addressed to one man. God always speaks to individuals. He does not address the great seething throng. He made Adam, called Abram, selected Mary; all through history God has called out the one person, and has started His kingdom oftentimes from very insignificant beginnings.

2. But great letters cannot be kept private: where there is anything in a letter it burns its way out. There are some letters which exercise a secret and wonderful power over the receiver, and he says the whole world must be taken into his confidence; to keep it back from others would amount to practical felony. We cannot hide gospels permanently. What is in a book and not what is said about it, determines its fate in the long run. Luke wrote a long account of Christ’s ministry to Theophilus, and the whole world has Luke’s narrative in its hand to-day! So Luke undertook further to write the Acts to this same man, and to-day the Acts are read in every school, perused by all students of history, and in it are the fundamentals of the most influential commonwealths.

3. Luke divides the great life into two portions—action and doctrine, miracles and truth. All Christian life admits of precisely the same division. If we do, but fail to teach, we shall be but barren puzzles. If we teach, and fail to do, we may incur the just imputation of being theorists and fanatics, or devotional sentimentalists.

I. And yet Jesus Christ only began.

1. There can be no ending in anything that God does. Though it may appear to end in itself, yet itself is related to some other and broader self, and so the continuity rolls on in ever-augmenting accretion and proportion. There are no conclusions in truth; there may be resting-places, a punctuation of statement, so that we may take time to turn it into beneficent action, but God’s hand never wrote the word “finis”; though the Bible be, in point of paper and print, a measurable quantity, it opens a revelation that recedes from us like the horizon.

2. So then life becomes a new thing from this standpoint. Men talk about formulating Christian truth: you might as well attempt to formulate the light or the atmosphere. You cannot formulate quantities that are infinite. We have organised geology, botany, astronomy, why not theology? The answer is that geology, etc.,represent finite and therefore measurable quantities. We can begin a theology, and in doing so we shall do well, provided that we never mistake beginnings for endings. As to verbal statements, we may never agree; the action of the mind is in advance of the action of the tongue. We know always more than we can tell.

3. So we may well be charitable. If Jesus only began, men can only do the same. No man has the whole truth. The Book itself is not a full grown garden, it is a seed-house. We are all beginners. The old grey-haired student lifts up his wrinkled brow from the glowing page and says, “I have hardly begun it.” Who, then, are we, fifty years his juniors, who should start up and say, “We have reached the goal”? Let us not account ourselves to have attained, but let us press forward, and ever say, “God hath yet more light and truth to bring forth from His Holy Word.”

II. Though Jesus Christ only began, His beginnings have all the force and urgency of complete endings. He gave “commandments,” He did not offer mere suggestions for their consideration, to adopt or reject on further inquiry. Jesus Christ was never less than royal. “Ye are My friends, if ye do whatsoever I command you.” We are then the

slaves of the Lord Jesus Christ, and therefore the Lord’s freemen. We do not make the commandments, we obey them—we do not walk under the loose rule of license, we are kept within the limits of a specific moral gravitation, and we have come to know that there is no liberty without law, that life without law is chaos.

III. These beginnings pertain to the Kingdom of God. Jesus Christ had but one subject. He never talked about anything less than a kingdom that rose above all other empires and enclosed them in its infinite sovereignty. The disciples never could get away from their little “kingdom” any more than Christ could detach Himself from His great royalty. So we often find ourselves talking Christian language without the full Christian meaning. The terms are identical with those Christ used, and yet the meanings are separated by the diameter of infinity. Let us know that the larger meaning is always the right one. Yet Jesus chided the apostles very gently. He told them that they were as yet incomplete men; but “ye shall receive power,” etc. They were unbaptised in soul: the symbolic water had done its initial work, but they stood there without the sacred fire, the inspiring afflatus. Into what baptism have we been baptised? We have not received the Holy Ghost if we are conducting a narrow ministry. Jesus Christ said so much when He added, “Ye shall be witnesses both in Jerusalem,” etc. No power but the Holy Ghost could take a man through those regions. The man who has been baptised with water only will choose his own parish, but the man in whom is the burning of the Holy Ghost will say with Wesley, “My parish is the world.” You will know whether you are inspired or not by the vastness of your labours. If we are waiting until we be properly equipped and duly sent out, then know that we have been baptised with ice.

IV. We now pass from the visible ministry of Christ—a cloud received Him out of their sight. Nothing more. Not out of hearing, sympathy, nor helpful ministry—only out of sight. We are not out of His sight, nor out of His memory! (J. Parker, D. D.)

The beginning of apostolicity (2.)

1. Who could have told beforehand that Christ would be the first to go? Our conception would rather have been that He would remain until the last lamb had been enfolded and the last pilgrim entered into rest. Instead of this, He Himself said, “It is expedient for you that I go away.”

2. Being about to go, His last interview with the apostles took place. Last interviews are notably pathetic. The words that would be common on any other occasion acquire a new and significant accent. Little things that would not be noticed under ordinary circumstances, start up into unusual prominence. We should always listen as if in a last interview. “What I say unto one, I say unto all—Watch.” We lose so much through inattentiveness.

3. Jesus Christ is about to go—how will He go? He cannot be allowed to die: that would be a fatal disappointment to the attention which He has strained and to the expectation He has excited. Dogs die: and if this Man die, He will contradict by one pitiful commonplace all that was phenomenal in His life. How will He go? Luke tells us that He was “taken up.” In other places we learn that He “ascended.” He entered within the action of another gravitation, into His own place in the heavens. It is enough: the mind is satisfied by the grand action. Were I reading this upon a poet’s page, I would applaud the poet for one of the finest conceptions that ever ennobled and glorified human fancy.

4. Jesus Christ then “ascended,” and in doing so He but repeated in one final act all

the miracles which had made His previous ministry illustrious. From the very beginning He had been ascending, so that when He took the final movement, it was but completing that which He had been continuing for years. Our life should be an ascent! We should not be to-day where we were ten years ago. Not that we are to ascend by sharp steeps that attract the attention. There are ascents so gradual that they do not seem to be ascents; yet looked at as from the beginning to the end, we see that the gradient has evermore lifted itself up until the very next thing to do is to step into heaven! You may know how you will die by knowing how you really live. If your life is a life of faith in the Son of God marked by, at all events, the desire to be Christ-like, then you shall “ascend.” All that drops away from you will be the flesh and the bones, that have been a distress to you for many a day. Your self, your liberated spirit, shall “ascend.” Who ever saw fire going downward? It is in fire to go up, to seek the parent sun out of which it came. We, too, living, moving, and ever having our being in God shall not die as the dogs die, but “rise” to our fount and origin “with Christ.”

5. If the final interview was pathetic to Christ, it was also pathetic to the disciples. They had their question to ask as certainly as He had His commandments to give. “Lord, wilt Thou”? etc.

(1) Mark how, after His resurrection, He had become “Lord” and the Restorer of kingdoms. Everything rests upon the resurrection of Christ: “if Christ be not risen,” etc. No matter what He did, taught, or appeared to be: if it was in the power of men to kill and keep Him in the grave, all His protestations were lies and His promises vanity. Hence, Luke and all the apostolic writers insist that Jesus “showed Himself alive by many infallible proofs.” The inquiry, then, that was put to Christ in this instance was put to a Man who had risen. It was this—“Wilt Thou restore?” etc. There are times when everything depends upon one man, crises which sum themselves up in the judgment of one thinker—we look to him, he carries the keys, he speaks the final word, and from him we expect the policy which alone can ennoble and save the life.

(2) We learn from this inquiry how long-lingering and ineradicable is the influence of first impressions. The disciples had got it into their minds very early that this Man had come to liberate the Jews and to give them back their lost kingdom. What is so long-lived as prejudice? Therefore take care what impression you make upon the young mind about the Christian Sabbath, Book, Church, idea. Who can wonder that some men can hardly open the Bible with sympathy or hopefulness, because they remember that in early days it was the task-book? Are there not those who dread going to church, because their action is associated with early impressions of gloom and dreariness?

6. Christ’s answer may be read in a tone of rebuke, but it was not spoken in that tone. You cannot report a tone—hence it is possible to express the very words the speaker said and yet entirely to misrepresent him! Features can be photographed, but not life. Jesus Christ spoke in a tone that was instructive, and followed with utterances of the largest and tenderest encouragement. “Ye shall receive power,” etc. There is no gift equal to the gift of power. When a man in distress comes to you, if, instead of answering his immediate necessity, you could give him power to answer his own, you would bestow the most precious of treasures.

(1) The gift of Christ to the Church is a gift of power—

(a) Not intellectual only, though Christ has indeed sharpened every faculty of

the mind, and blessed the Church with penetrating insight—but that is not the power referred to here.

(b) Nor social power—the power usually associated with the idea of kingdom, rule, and authority.

(c) But the power of holiness—“after that the Holy Ghost is come upon you.” Know yourselves to be powerful by the measure of your holiness, and contrariwise know yourselves to be weak, though your mind covers the whole register of intellectual possibility. We have lost the Holy Ghost. We betake ourselves now to Church questions and not to soul inquiries. The problem of to-day is ecclesiasticism, not evangelisation. We are building structures, arranging mechanics, instead of being carried away with the whirlwind of Divine inspiration, and displaying what the world would call supreme madness in consecration of heart. A grand, or learned, or rich Church—these may be but contradictions in terms, but a holy Church, an inspired Church, would go forth “fair as the moon,” etc. The world can answer our argument so as to confuse the listener, but it can have no reply to an unimpeachable purity.

(2) The power which Christ gave was to be used. When He puts the staff into my hand, He means me to walk with it; when He gives me opportunities, He means me to use them.

(3) This power was to be used gradually—“Ye shall be witnesses unto; Me both in Jerusalem,” etc. Do not begin at the end: grow little by little, but see to it that your motion is constant. It is not some dashing triumph that strikes beholders, but that subtle, quiet, imperceptible growth that proceeds night and day until a culmination is reached that surprises not by its violence but by its completeness and tenderness of its working.

(4) The power was to be used enlargingly, from Jerusalem to Judea, to Samaria, to the uttermost parts of the earth, until there was no more ground to be covered. This is our Christian mission, and nothing so enlarges and emboldens the mind as sympathy with Christ. The Christian man cannot be a small-minded man. Find a sectarian and you find no Christian; pick out a man who says the kingdom of heaven ends here, and he is a man who has stolen his position in the sanctuary. All Christians are great men, great souls; all who are crucified with Christ see all men drawn to the Cross. Christianity never bends the head downward towards little and dwindling spaces: it always says, “The whole world for Christ.” If men would have their minds enlarged, ennobled, inspired, it can only be by direct fellowship with Him who is the Head of all things, who fills all things, who ascended that He might rule by a longer line and by a more comprehensive mastery.

7. Christ’s last words were about Himself. “Ye shall be witnesses unto Me.” What sublime audacity! What magnificent confidence! The Church has one Lord, one thing to say—Jesus Christ came into the world to save sinners, and went out of the world to pray for His Church and sustain His servants in all the stress of life and in all the anxiety of service. (J. Parker, D. D.)

Christ’s finished and unfinished work

Compare Act_28:30-31. So begins and so ends this Book. The reference to “the former treatise” implies that this Book is to be regarded as its sequel. 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. But our first text supplies a deeper reason for regarding that title as inadequate. 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 that appear are but the instruments in His hands. 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 of is not yet a whole. If, then, we put these two things—the beginning and the ending of this Book—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 things briefly.

I. 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 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: systematise, rectify, and complete the first glimpses of truth which the master had given. 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. 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. In like manner that work of Christ, which in 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 do than was accomplished on the Cross of Calvary as a revelation, as effecting a redemption, as lodging in the heart of humanity, and in the midst of human history, a purifying energy, sufficient to cleanse the whole black stream. Resurrection and Ascension needs no supplement, and can have no continuation, world without end.

II. But we have to notice what Christ continues to do and to teach after His ascension. The theme of this Book of the Acts is the continuous work of the ascended Saviour. There is nothing more 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, the one on the road to Damascus and the other the city. 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. 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 God uses a man, the man is of interest to the writer of the Scripture. 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. 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 done. But the application of the completed revelation is the work that is going on to-day and that will go on till the end of the world. 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 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 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! The forces of good and evil in the world seem very disproportionate, but we forget too often to take Christ into account. Great men die, good men die, Jesus Christ is not dead. He lives; He is the Anchor of our hope. What a lesson of lowliness and of diligence it gives us! “Be not wise in your own conceits.” You are only a tool, only a pawn in the band of the great Player. If you have anything, it is because you get it from Him.

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 work from heaven 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; 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 men 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. (A. Maclaren, D. D)

The permanence of Christ in history

The mists of gathering ages wrap in slowly-thickening folds of forgetfulness all other men and events in history, and make them ghostlike and shadowy; but no distance has yet dimmed or will ever dim that human form Divine. Other names are like those stars that blaze out for a while, and then smoulder down into almost complete invisibility; but Christ is the very Light itself, that burns and is not consumed. Other landmarks sink below the horizon as the tribes of men pursue their solemn march through the centuries, but the cross on Calvary “shall stand for an ensign of the people, and to it shall the Gentiles seek.” (A. Maclaren, D. D)

The uniqueness of Christ’s earthly ministry

Two facts here mark it off from every other.

I. It was original.

1. His works were original—done in His own strength. The best deeds of the holiest men are done in the strength of heaven.

2. His teaching was original, not derived from others. He was “the Truth.” His doctrines emanated from Him as living streams from a fountain of life.

3. His life was original. Such a life was never lived before; so blending the weak with the strong, the fleeting with the eternal, the human with the Divine. His whole life was a new fountain in earth’s desert, a new light in earth’s darkness.

4. His ministry was initiatory. Luke’s Gospel was the commencement of a life here developed. Christ, absent corporeally, is with us always by His Spirit.

II. It was posthumous. Christ did not leave the world before He had made effective arrangements for the working out of His grand purpose. What He did He did through the Divine Spirit. It was in this might that He rose and continued for forty days. The ministry after the Passion was—

1. An undoubted reality (verse 3).

(1) His appearances were themselves infallible proofs. Nothing is better attested. They took place at ten different times, and before single disciples and hundreds, and in a veritable corporiety who could be touched, and could eat and drink.

(2) The witnesses of these appearances were indisposed to belief in the resurrection (Joh_20:9; Luk_24:11; see also the case of Thomas). Yet in spite of this they were thoroughly convinced. They proclaimed it publicly and before the very Sanhedrim.

2. Confined to the disciples. Before His death He spoke to promiscuous crowds; hut now only to those between whom and Himself there was a vital spiritual connection. Henceforth He would deal with the unconverted world through them. Observe here:

(1) The grand subject of His ministry was the kingdom of God. Science, philosophy, politics, were left behind for “things” of a higher type; things compared with which the greatest realities of earth are but as passing shadows; things which restore apostate spirits to God. Before His death He spoke much of

His kingdom, and death had not changed His views.

(2) The grand endeavour of His ministry was to prepare propagandists.

(a) By giving them distinct impressions of the work He required them to discharge (Mat_28:19-20; Mar_16:15-16).

(b) By giving them an immovable conviction of His resurrection.

(c) By preparing them for the reception of their great Helper, the Holy Spirit. (D. Thomas, D. D.)

Until the day in which He was taken up.—

Jesus lives

We can never forget a long corridor in the Vatican Museum, exhibiting on the one side epitaphs of departed heathens, and on the other mementoes of departed Christians. Opposite to lions leaping on horses, emblems of destruction, are charming sculptures of the Good Shepherd bearing home the lost lamb, with the epitaph, “Alexander is not dead, but lives above the stars.” (J. Stoughton.)

The ascension: its central position

Luke narrates the ascension twice—showing the importance of the event. The first mention is at the end of the Gospel—forming the keystone to the life of Jesus; the second at the beginning of the Acts—forming the keystone for the edifice of the Church. (Nesselmann.)

The Ascension of Christ

I. The fact. Seneca said: “The ascent from earth to heaven is not easy.” But Seneca was an atheist, if we may believe his adversaries. The atheist will not receive the witness of men. And Jesus said: “How shall ye believe if I tell you of heavenly things?” The difficulties concerning supernaturalism are all difficulties of disbelief. To the mind of the believer there appears nothing that is difficult to Jesus in His miracles. The ascension of Jesus, like the resurrection or birth of Jesus, was only natural supernaturalism. It “was a necessary consequence of the resurrection,” as it was the consummation of the series of His redemptive miracles. It was natural with Him; it would have been unnatural with His disciples. The time, the place, the nature, and the witnesses of the ascension will corroborate the supernatural claim. The time was opportune. “After having lived awhile on earth; after having offered His body as a sacrifice for sin; after having been raised from the dead; after having shown Himself alive to His disciples by many infallible proofs, then He led them out as far as Bethany, and in the presence of the whole Church then collected together He was taken up into heaven.” Equally interesting, fitting, and convincing was the locality of the ascension. The nature of the ascension is evidence of the fact of the ascension. Jesus simply arose from the earth to go into the heavens. He had brought His body from the grave, and it belonged no more with corruptible things. It was not subject to the conditions or limitations of the earth. To go away was all that remained to be done. There was nowhere else to go but into the heavens. The witnesses

of the ascension were not deceived, and could not be deceivers. They were the friends of Jesus. It accorded with their faith to expect that, like Enoch and Elijah, He should be caught up in the air. They were overcome with their sorrow when He was crucified. But now they had returned to Jerusalem with great joy. The angels who had announced His birth and proclaimed His resurrection were present to confirm His ascension. Stephen, when permitted to answer to the accusation of blasphemy in his apology, uttered in the very article of death, said: “Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.” And among his last words were: “Lord Jesus, receive my spirit.” And John, from the isle of Patmos, saw in the midst of the seven golden candlesticks the Son of Man, whom he heard saying: “I am the First and the Last: I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” So also the Holy Ghost, whom God hath sent, is a witness. His presence in the hearts of men is the greatest witness. “He shall testify of Me.” If Jesus had not ascended the Holy Spirit would not be here.

II. The doctrine. The ascension of Jesus was essential to the plan and work of redemption. It was necessary to relate again the work which Jesus had come to do in the earth with the world from whence He came. He had accomplished a virtual redemption. He was thenceforth to make it actual. It was prophesied that He would ascend on high, lead captivity captive, and receive gifts for men. He himself had foretold that He should go away. The ascension was the fulfilment of prophecy and the verifiaation of His own words. Without the ascension the world could not have understood Him. It was the explanation of His character and work on the earth. Christianity was triumphant at the ascension. Sin was mastered, death was dead, and man was free. In the ascension of Jesus there was given to all believers the surety of their ascension. The heavens are now the pledge of another advent of the Son of Man.

III. The results. There were both direct and indirect results of the ascension. The ascension was the dividing point between the gospel and the apostolic histories. It concluded the one and introduced the other. The peasant becomes a prince. He is given a name which is above every name. He is returned to the honours which He had with the Father before the world was. The last act of Jesus as He ascended was to lift up His hands and bless. In the very sight of Gethsemane and Calvary, “with malice toward none and charity for all,” He went away blessing the cruel world which had received Him not, and dispensing gifts not to His friends only, but to the rebellious also. Of the great gift, in which all other gifts are included—the gift of the Holy Ghost which came on all men-we are all witnesses and partakers. The indirect influences of the ascension have been and are multifarious as the intellections and emotions of men. With the ascension the personal element of the Christ who had gone about doing good was taken from the earth, and it no longer excited malefactors to persecute Him. His disciples were exalted with Him. They were raised “into union and fellowship with a higher nature.” The Father and the heavenly world were brought nearer and made dearer to the children of men. It is now the aspiration of all Christians to explore with the Son of Man the heavenly spaces. (J W. Hamilton.)

The ascending Lord

I. The preparation of the witnesses. You cannot lay hands on any man at random, and ask him to bear testimony even to undisputed facts. He must have seen the things, and be a man of truthful spirit. What Christ did that day before their eyes gave them knowledge of the final fact which was to complete the circle of their testimony. It is the

consummation of His resurrection. But what He said was needful, too. It was essential that their spiritual vision should be illumined, and so the Holy Spirit was promised to complete what their outward vision had begun. Through the mere vision they might have light: only through the spiritual baptism could they have power; but not to be warriers, but witnesses. “All power is given unto Me in heaven and in earth, go ye, therefore, and”—not fight, not reign, but—“teach.” This is ever the divinest thing that men can do, and is the work of the disciples in every age. For this the Master Himself came into the world.

II. The limitation of the witnesses. “While they beheld, a cloud received Him out of their, sight.”

1. There was clear vision for a while, and then a mystery. So all our knowledge ends. The strength of the witnessing of the early disciples lay in this that they testified up to the limits of their knowledge, and then relapsed into utter silence. It will be well for the later witnesses to follow their example. Many an earnest witness has lost his power because there was no clear line between things known and things fancied; because the unfaltering testimony was not contrasted with the emphasis of silence, but dribbled off into vague surmisings.

2. But because a cloud hides, it need not cast a shadow upon us. The cloud which underlies the mysteries of heavenly truth is not black with thunder, nor scarred with lightning, but edged at least with the silver glory which it hides, and only laden for us with showers of peace and plenty. The cloud is the condescension of Divine love to our weak sight. As the rainbow repeats the promise of the early covenant, so the cloud tells us of hope and reminds us of our risen and returning Lord.

III. The attitude of the witnesses. They stand gazing after Him up into heaven; long enough, it is evident, to lead to the rebuke and reassurance of the two angels. While they could look at Jesus they were best fitting for their witnessing; but gazing at the cloud would only make them less strong and confident, Note—

1. Their obedience. Christ had told them to go to Jerusalem and witness first where it is hardest and most perilous to do so; and where their testimony will reach the thousands of Pentecost. It is not by peering into mysteries that we gain grace to be faithful witnesses, but by unquestioning obedience to plain commands. They who are willing to do His will shall know His teaching.

2. Their fellowship. Christ had appointed them a common mission and promised a common gift. And so they stayed together till it should come. As it is in the way of obedience that we learn the truth, it is in the way of fellowship that we most often receive the richest spiritual gifts.

3. And then, of course, they prayed; not of necessity only for that which He had promised, but quite as much, perhaps, for patience to wait for it, and then for grace to use it. Obedient souls, waiting together for the promised gift of Christ, will always pray. These three things shall make you strong to be witnesses, martyrs if need be, unto Him. (Monday Club.)

The resurrection and ascension of Christ

I. The resurrection.

1. The proofs of the fact. They are said to be not only many, but of infallible certainty.

(1) The number of the witnesses was very sufficient (1Co_15:5-6).

(2) They had all proper advantages and opportunity of knowing the certainty of the matter.

(3) They were very unwilling to be deceived (Luk_24:11).

(4) They published it as soon as the thing was done.

(5) The effect which their testimony had.

(a) Upon themselves: they gave the best proofs that they firmly believed it; for they preached it at the hazard of their lives, and many sealed their testimony with their blood.

(b) On others. Though these witnesses were but poor illiterate fishermen, and the story which they told ungrateful to the Jews, and contemptible to the Gentiles. Yet their testimony was presently received by many thousands, and nothing could possibly give a check to it.

2. The manner and circumstances of His resurrection.

(1) The time is particularly recorded—the third day; not immediately, lest any should doubt whether He had been quite dead. Therefore, when He had lain in the grave long enough to satisfy everybody that His death was real, He arose (Act_10:40; Mat_12:40).

(2) The ministry of angels in the affair (Mat_28:2).

(3) Christ was accompanied in His resurrection by several of the saints departed (Mat_27:52-53).

3. The uses:

(1) To establish our faith in Christ’s doctrine and religion (Mat_12:39-40).

(2) To encourage our trust in Him, and our hope of salvation by Him (1Pe_1:21; Rom_4:25; 1Th_4:14; 1Co_15:16; 1Pe_1:3-4).

II. The time of Christ’s stay in this world after His resurrection, and of what He did during that time. Our Saviour’s ascension was delayed so long:

1. To confirm the truth of His resurrection. When He first appeared to His disciples they were so transported that they hardly believed the thing was real (Luk_24:41), and therefore, if they had not seen Him again and again, very likely it would have passed for a vision only.

2. His love to and care of His disciples detained Him with them.

III. The ascension.

1. The manner and circumstances.

(1) Where He ascended unto—Heaven (verses 9, 11; Eph_4:10).

(2) From whence He ascended—Olivet (verse 12).

(3) The manner was very honourable—as a triumphant Conqueror (Psa_68:17-18; Eph_4:8).

(4) The witnesses who, besides the angels, were His own disciples. There was no need of their seeing Him rise, for it was proof enough of His resurrection, that

they saw Him alive; but as they could not see Him in heaven, it was more necessary that they should see Him ascending.

(5) He departed with a blessing (Luk_24:50-51).

2. The ends and purposes.

(1) That He might receive the due reward of His own past labours and sufferings (Php_2:8-9).

(2) For the encouragement and comfort of His disciples. “Ye cannot follow Me now, but ye shall follow Me afterwards; and where I am, there shall My servant be.”

(3) As the Forerunner (Heb_6:20; Joh_14:2).

(4) To appear in the presence of God for His people, and to be their Advocate with the Father.

3. Inferences. Since Christ is ascended into heaven—

(1) It is an absurd thing to look for His bodily presence anywhere in this world.

(2) Let us follow our dear Saviour with our frequent thoughts, and with our warmest affections. (D. Jennings.)

The coronation of Christ

Jesus’s resurrection might have been regarded as a private return to a select circle, had it not been followed by the assumption of the symbols of world-wide and heavenly authority. The Czar of Russia began to reign on the death of his father, but there was an interval of two years before he was crowned. Then it was at Moscow, the ancient seat of the rulers of the realm, where representatives of the empire and the world were gathered in unwonted splendour. The coronation signifies something. It is a time for renewing old constitutions and cementing the different parts of the dominion. Christ was formally to connect the dispensation of the chosen people with that of a universal sovereignty. There were new states to be added to His rule. Instead of remaining an illustrious citizen, He receives and wields an imperial sceptre. (W. B. Campbell.)

Christ preceding His apostles to heaven

As one who precedes a mighty host, provides and prepares rest for their weariness, and food for their hunger, in some city on their line of march, and having made all things ready, is at the gates to welcome their travel-stained ranks when they arrive, and guide them to their repose; so Christ has gone before, our Forerunner, to order all things for us there. (A. Maclaren, D. D)

Christ directs thought to heaven

It is said that Socrates brought men down from heaven to earth because he diverted attention from astronomy to a philosophy that considered the duties and relations of man in this life. Christ, on the other hand, exalts the thoughts and purposes of men from

earth to heaven.

The last days of the Gospel period

The crucifixion had seemed to put an end to Jesus’s ministry. But not so: the period of Gospel history was yet forty days from its end. Consider—

I. How they resembled previous days.

1. In the visible presence of Jesus.

2. In the personal ministry of Jesus. No one else could have done what was required.

3. In the verbal instruction of Jesus. “The things pertaining to the kingdom of God” had been Christ’s themes at the commencement (Mat_4:17; Joh_3:3), and throughout His public life.

4. The exercise of the authority of Jesus. Long ago He had chosen them, now He gave them commandments. They were to understand that death had not broken His authority.

5. In the mysterious agency of the Holy Ghost (Mat_3:16; Joh_3:34; Heb_9:14).

II. How they differed.

1. He who was now seen had been hidden in the grave. Here was a testimony to the reality of the invisible. Then He could be present with them in thought, though not to sense when He returned again to the unseen.

2. The voice now heard had been silent in death. Surely then His words must have been listened to with the deepest reverence.

3. Strange experiences had increased the fitness of the disciples to receive Christ’s instructions. Their misunderstandings had been rectified, and their attachment deepened. When attention has been secured a speaker can say more in a minute than in an hour otherwise.

4. The visible presence of Jesus was not constant. To give His disciples—

(1) Intervals for reflection.

(2) Evidences of His permanent interest in them.

III. Their leading impression. That Jesus was alive. He still lives, and because of that we shall live also. (W. Hudson.)

17. MACLAREN, "THE THEME OF ACTS

Act_1:1-2; Act_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’ afterHe 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 in 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. 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 God 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! 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!

18. COFFMAN, "THE PROLOGUE (Acts 1:1-5)

The significance of the prologue with its introductory address to Theophilus lies in the fact that everything Luke said in the prologue to his gospel (Luke 1:1-5) applies with equal force here, Acts being, in fact, the concluding book in a two-volume work, both addressed to the same person, both produced with the most painstaking accuracy, and both being founded upon eyewitness accounts.

The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach. (Acts 1:1)

The former treatise ... refers to the Gospel of Luke.

O Theophilus... This proper name has the meaning of "one who loves God," but there is no valid reason for understanding it as anything other than the personal name of Luke's friend to whom he addressed both the Gospel and Acts. As Bruce said, "Theophilus was a perfectly ordinary personal name, being used from the third century B.C. onwards."[1]

Concerning all that Jesus ... This is not an affirmation that Luke recorded "all" that Jesus did and taught, but it has the meaning that "all" Luke wrote concerned those things. A basic truth evident in all the sacred gospels is that the things written concerning Jesus have recorded only a small fraction of his mighty works and teachings, this having been powerfully stated by John (John 21:25).

Began both to do and to teach ... When Jesus bowed his head upon the cross and said, "It is finished," the reference was primarily to the personal ministry of our Lord. The great redemptive act was indeed finished; the law of Moses was nailed to the cross; Satan's head was bruised; the sabbath day was abolished; and the foundation for human justification was forever established. Charles H. Roberson loved to tell how Handel bowed his head after writing the score of "The Messiah," saying, "It is finished." But, as Roberson said, "Only the score was finished. All would have gone for naught unless other hands and voices should take it up and sing it!"

Complete and final as Jesus' atoning life and death were, even these were but the enabling achievements providing the grounds of salvation and setting in motion forces

that would continue to bear fruit in all subsequent generations. As Boles expressed it:

God and Christ begin, but there is no ending in their working; Jesus began working and teaching in the Gospel of Luke, and he is still working through the Holy Spirit in the church.[2]

The learned McGarvey took a different view of this verse, and was sure that:

It is a mistake to suppose that there is an allusion in this expression to the personal acts and teachings of Christ as a mere beginning of that which he continued to do and teach after his ascension.[3]

In view of the fact that Luke frequently used "began" with various verbs to express simple action idiomatically as in the following reference from his gospel:

Begin not to say within yourselves (Luke 3:8).

He began to say this generation is an evil generation ... (Luke 11:29).

Then shall ye begin to say, We did eat, etc. (Luke 13:26).

Thou shalt begin with shame to take the lowest-place (Luke 14:9).

All that behold begin to mock him (Luke 14:29).SIZE>

and in the light of the further consideration that both Mark (Mark 6:2 and Mark 13:5) and John (John 13:5) used this same idiom for simple action, it would appear, therefore, that McGarvey's view is preferable, especially as it regards what is SAID in this place. However, this is not to deny the truth of what Boles, Lange, Bruce, and many others have written about this.

[1] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 31.

[2] H. Leo Boles, Commentary on the Acts (Nashville: Gospel Advocate Company, 1953), p. 17.

[3] J. W. McGarvey, Commentary on Acts (Cincinnati: Standard Publishing Company, 1892), p. 1.

2 until the day he was taken up to heaven, after

giving instructions through the Holy Spirit to the

apostles he had chosen.

1. The ascension was the final act of Jesus in time, and it was the end of his earthly

life and the end of his doing and teaching as a person of history. The ascension was

the beginning of a new life and ministry of Jesus in the heavenly realm. Everyone

ends life by going down into the grave, but Jesus ended his earthly life by being

taken up to heaven. He ended his earthly life with a promotion and an exaltation.

Jesus was not the first to ascend into space, for Enoch and Elijah in the Old

Testament also were taken up to be with God. Jesus, however, was the first and only

person to be seated at the right hand of God as Lord of the universe. Those who go

into space today only get a mere fraction away from the earth, but Jesus went all the

way to heaven. This says a lot about the power of his resurrected body, for it did not

need any fuel at all to propel him into space and beyond. Space travel will be no

problem for those who will one day have a resurrected body like his.

2. The last thing Jesus taught in time was instructions to his Apostles. It says to

those he had chosen, and so it can be assumed he spoke only to the 12, or now the

11, for Judas was not there. These hand picked men heard the last earthly words of

Jesus. Just what these instructions were is a matter of speculation, for there are no

details given. Some suggest that he gave them instruction about the organization of

the church.

3. The text says that it was through the Holy Spirit that Jesus instructed them. His

final teaching is said to be through the Holy Spirit, and that is fitting, for that was to

be the mode of operation from now on. owhere else are his teachings in his post

resurrection appearances said to be through the Holy Spirit. Jesus was about to

ascend and no longer be with them, but he would continue to work with them

through the Holy Spirit. The third Person of the Godhead is now the primary source

of wisdom and power in the world. It is still Jesus continuing his doing and teaching,

but now it is no longer in the flesh, but by means of the Holy Spirit. It is like a

teacher who is going to travel to Europe, but who still has a class to teach, and he

says I can no longer teach you in the flesh, but will continue to teach by means of

television and cell phone, or short wave radio, or some other technology that can get

my message to you. The Holy Spirit is the Person of the Godhead who is a substitute

for the flesh body of Jesus. He had to leave, but he still gives power and wisdom

through the Holy Spirit. It is similar to the change in technology by which one can

be absent and yet still present. The Holy Spirit is invisible and unseen, and so totally

different than a physical presence, but so are sound and light waves that can carry

messages to people and give guidance and wisdom. The Holy Spirit fulfills the same

function, but He works through people and not gadgets of all kinds. He is the light

and sound waves from the heavenly Jesus who aids the church in continuing his

doing and teaching.

4. Jesus said to his disciples in John 16:7 哲哲哲哲evertheless I tell you the truth; It is

expedient for you that I go away: for if I go not away, the Comforter will not come

unto you; but if I depart, I will send him unto you.・・・・If a person is standing face to

face with you, you do not need a cell phone to communicate. But when they go away

that becomes a means by which you can still communicate. Jesus is saying that he

has to go away for his body is so limited that it can never carry out the plan of God

to reach the world with the good new of salvation. There has to be a better way, and

that way is through the church, which will grow and have millions of bodies to do

the work. And the Holy Spirit will be able to work, not just through my one body,

but through the millions of bodies in the church. The transition from Luke痴痴痴痴 Gospel

where we see all that Jesus began to do and to teach, to the book of Acts where we

see him continuing to do and teach through his church is very much like the

transition from the age of physical communication to the age of electronic

communication. It is a vast improvement in power and effectiveness. Acts is the

record of the upgrade in God痴痴痴痴 plan of salvation. It moves us from the physical to

the electronic stage where the power and potential of the church is greatly increased

through the work of the Holy Spirit.

5. CALVI, "2Even until that day. Therefore, the ascension of Christ is the end of

the history of the gospel. For he hath ascended, saith Paul, that he might fulfill all

things, (Ephesians 4:10.) Our faith gathereth other fruit thereby; but it shall be

sufficient to note in this place, that our redemption was fully complete and finished

then when Christ did ascend unto his Father; and, therefore, that Luke did fully

perform his duty in this narration, as touching the doctrine and works of Christ.

And he is said to be taken up, that we may know that he is truly departed out of this

world, lest we should consent unto their dotings who think that in his ascension

there was no alteration of place made.

Commandment by the Holy Ghost Luke showeth in these words, that Christ did not

so depart out of the world that he did no longer care for us; for in that he hath

ordained a perpetual government in his Church, he thereby declareth that he had a

care to provide for our salvation; yea, he hath promised that he will be present with

his to the end, (Matthew 28:20,) like as, IDEED, 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. either 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.

ot 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.

6. BARES, "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.

7. CLARKE, "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.

8. GILL, "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.

9. HERY, " 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.

10. JAMISON, " 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.

11. COKE, "Acts 1:2. Through the Holy Ghost had given, &c.— By the influence and assistance of the Holy Spirit, with which he himself was anointed, "the fulness of the Godhead dwelling in him bodily." It is no wonder, considering how short a history we have between Christ's resurrection and ascension, that this should be the only place which speaks of his acting by the Spirit after he arose from the dead. His breathing on the apostles, and saying, Receive ye the Holy Spirit, John 20:22 CONFIRMS the interpretation that we have given. In the third verse St. Luke expresses, in general terms, what Christ said to his apostles during the forty days of his continuance with them upon earth. But in the 2nd, 4th, and following verses, he declares what Christ said on the day of his ascension. He had brought his former ACCOUNT down to that day; and from that day began the Acts of the Apostles.

12. COFFMAN, "He was received up ... This statement makes the ascension of Jesus Christ to have been something God did for Jesus, and not something that Jesus did himself. This corresponds with Daniel's prophecy that "they brought him near before him" (Daniel 7:13), and also with the mandatory deduction from Luke's parable of the pounds to the effect that Jesus did not "set up" a kingdom, but he "received" one as a gift from the Father. It is often alleged that only Luke and Mark mention the ascension, but

this is not correct. John's gospel has two references to it (John 6:62 and John 20:17), and Matthew's record of the great commission, "all authority in heaven and upon earth," may be understood only in light of the fact of his ascension.

Commandment through the Holy Spirit unto the apostles ... Here at the very beginning of Acts, Luke brought into view the work of the Holy Spirit which received such extensive emphasis throughout the book. The commandment in view here was given on the day Jesus was taken up, this commandment being in fact the enabling charter for all that the apostles were to do. This is a reference to the great commission; and, as McGarvey said, "This is the key to the whole narrative before us; and in Acts are recorded the counterpart of its terms and the best exposition of its meaning."[4]

Before the Holy Spirit was given to the apostles, they were not fully capable of proclaiming the gospel of Christ, due to their misunderstanding of the nature of the kingdom; but after Pentecost, they were guided by the Holy Spirit into all truth.

Through the Holy Spirit ... All that Jesus did was "through" the Holy Spirit, for Jesus was in possession of the measureless gift of the Spirit throughout his ministry (John 3:34).

3 After his suffering, he presented himself to them

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.

1. After his suffering includes all that Jesus endured in his trial, beating, mockery

and death on the cross. The fact is, there is no record of history where a person

suffered all that Jesus did and then came around to his old friends to show himself

alive. What he suffered was so conspicuous and so severe that he had to give proofs

that he was really alive, for nobody would believe that he could survive what he

went through. It would seem like a ghost of Jesus coming back from the dead, and

not his actual physical body. He had to add proof upon proof to convince his own

disciples that it was really him and not some kind of hallucination of some kind.

People have come up with all kinds of speculation and theories about the

resurrection of Jesus, and the followers of Jesus had all of same doubts as these

speculators and inventors of theories had to explain it away. They needed absolute

proof that Jesus was really alive before they were going to risk their own lives in

following him any longer.

2. So Jesus responded to the need by appearing to more than one person at a time to

eliminate the fear that any one person may be having an hallucination. He at one

time appeared to 500 people. He even ate food with the Apostles and let them touch

his resurrected body and feel the wounds in his side. This was serious business with

Jesus and he would do what it took to make sure his Apostles did not have any

lingering doubts about his resurrection, for that was going to be the foundation of

the Christian Gospel to the lost world. He did not hold back and just give hints. He

came boldly into their presence and made his physical body a reality they could

touch and handle. He was not going to send them into all the world proclaiming they

had seen an apparition or some vague vision of Jesus. They had to be thoroughly

convinced that Jesus was alive and resurrected in the same body they had seen die

on the cross and be buried in the tomb. Anything less than this was unacceptable to

Jesus. That is why he spent 40 days coming and going in all sort of settings so as to

make his resurrection an indisputable fact in the minds of his followers. Jesus spent

40 days of temptation before he began his earthly ministry, and now he gives his

disciples 40 days of teaching before they begin their ministry. God instructed Moses

also for 40 days on Mt. Sinai for his ministry to God痴痴痴痴 people. 40 days seems to be

symbolic for a time of preparation.

3. The fact that Jesus begins and ends his ministry with a 40 day period, and the fact

that 40 is a common period in other events of Scripture makes it clear that it has

special meaning. The rains fell for 40 days and 40 nights before oah痴痴痴痴 flood

(Genesis 7:4). Moses spent 40 days in God痴痴痴痴 presence on Mt. Sinai (Exodus 24:18).

The 12 spies spent 40 days exploring the land of Canaan (umbers 13:25). A

Generation wandered in the wilderness 40 years (umbers 14:32). Jonah warned

ineveh of coming judgment in 40 days (Jonah 4:4). Jesus was tempted the

wilderness for 40 days (Luke 4:2) Jesus appeared to the disciples for 40 days after

his resurrection (Acts 1:3).

4. It took Jesus 40 days of proving himself before he was satisfied they were all

convinced. This clearly establishes the importance of facts and proof in the

Christian faith. The world is full of religion and all kinds of spiritual teaching. We

are to test everything and not swallow anything just because it sounds good. It has

to be established as true, reasonable, and most of all, consistent with the revealed

will of God in His Word. Apologetic s deals with the defense of the Christian faith. It

seeks to offer proof for what is believed so that people who are skeptical and

doubtful can see the reasonableness of what is taught by Christians. We ought not to

expect non-believers to just accept everything by faith, for even the Apostles of Jesus

did not do that. They needed proof and that is what Jesus gave them, and that is

what we are to give to the non-believer. Faith without facts as a foundation is a very

weak thing to cling to. It is the most stupendous claim in human history that Jesus

rose from the tomb and conquered death. It demanded the most convincing proofs

possible. Paul made it clear that if the resurrection of Jesus was not a fact of history

then the whole Christian faith collapses like a house of cards. o truth is more

important than this. All other truths of the Christian faith are of no value if this

truth is not established. 展展展展ithout the bodily resurrection of Jesus Christ the

Christian faith would have been stillborn, for a living faith cannot survive a dead

Savior.・・・・Peter Lewis

5. The list below reveals just how much effort Jesus put into making his resurrection

a reality to his followers. They needed the kind of assurance Jesus gave them in

order to go forth and die for him. They could die without fear because they knew

Jesus had conquered death, and so nothing could rob them of their place in the

kingdom of God. Jesus said in John 20:29, "Blessed are they that have not seen, and

yet have believed." The rest of believers who are not in this list below had to take it

by faith that those who did see Jesus were not lying about it, and so do we. It is

unreasonable to believe that they would be willing to die for what they knew was a

lie. The fearful and unbelieving Apostles became bold preachers of the resurrection

and laid down their lives for this truth. All of this would be pure folly had they not

seen with their own eyes the living resurrected Christ. Jesus had to establish this

body of convinced believers or there never would have been a church and a history

of Christianity. These appearances laid the foundation for the kingdom of Christ in

history through his body the church.

5B. RECORDED APPEARACES OF THE RISE CHRIST

( 1 ) Early Sunday morning (April 9) to Mary Magdalene near the sepulchre at

Jerusalem (Mark 16:9, John 20:11-18)

( 2 ) To the women returning from the sepulchre (Matt 28:9-10)

( 3 ) To Peter (Cephas) near Jerusalem later that day (Luke 24:34 1Co 15:5)

( 4 ) To two disciples going to Emmaus that day (Mark 16:12 Luke 24:13-31)

( 5 ) That Sunday evening at Jerusalem to the apostles except for Thomas (Mark

16:14, John 20:19-25)

( 6 ) Sunday evening (April 16) at Jerusalem to all the apostles especially Thomas

(John 20:26-29)

( 7 ) End of April to seven disciples fishing on Sea of Galilee (John 21:1-13)

( 8 ) To eleven disciples on mountain in Galilee (Matt 28:16-18)

( 9 ) Over 500 disciples at once --location uncertain (1Co 15:6)

(10) To James --location uncertain (1Co 15:7)

(11) To the apostles (and probably others) during forty days prior to his ascension

(Acts 1:2-3)

(12) To the apostles (perhaps with others) at the Mount of Olives near Bethany at

his ascension (Lke 24:50-51 Acts 1:6-12)

(13) After his ascension, to Stephen the martyr (Acts 7:55-56)

(14) To Saul on road to Damascus (Acts 9:3-6 1Co 15:8-9)

5C. DR. CRISWELL, 党党党党In Holy Scripture, that period of time, forty days is often set

apart and designated to describe the great dynamic interventions of God. In the days of Noah, it rained forty days and forty nights. Moses was on top of Mount Sinai receiving the Ten Commandments and the law of God forty days and forty nights. Jonah entered the wicked city of Nineveh, preaching and saying: Yet forty days and Nineveh shall be destroyed. Our Lord was tempted and tried by Satan in the wilderness forty tragic days. But there is no period of time in the Bible more dynamically meaningful than this, when our Lord appeared to His disciples, being raised from among the dead for forty days.”

6. Kingdom of God. This phrase is used by Luke in his Gospel 33 times, and only 20

times by all the other three Gospels put together. He uses it 6 more times in Acts.

Jesus loved to teach about the Kingdom of God, and so when he continued to do so

after the resurrection just as he did before his death, it confirmed in their minds

that it was Jesus and not some imposter. The Kingdom of God is quite a complex

subject and has produced a good many books and a multitude of perspectives. We

need to sum up the essence of the Kingdom by saying it is primarily the realm in

which God reigns. When we are subject to the Holy Spirit of Christ, and when we

live in obedience to the revealed will of God as given in His Word, then we are in the

kingdom. We pray, 典典典典hy Kingdom come thy will be done on earth as it is in

heaven,・・・・and this means that wherever the will of God is done, his Kingdom has

come. He is reigning in that life or church or home where God痴痴痴痴 will is being done.

7. The Kingdom is real now wherever his will is done, and eventually when all evil is

defeated and his will is done completely by all, then the Kingdom of God will be

complete. Many debate whether it is present or future and whether it is earthly or

spiritual, but it is futile to try and limit the Kingdom. It is all of these and more. A

study of the Kingdom will take you into many of the Parables of Jesus and make it

clear that it is both present and future. It is already here and yet not come in its

completeness. It is a vast subject covering a lot of Scripture, and so you need to keep

in mind that it is not likely any one definition will be able to encompass such a large

and complex subject. One thing we know and that is that it was the favorite subject

of Jesus. In Luke 4 there is a scene where the people Jesus ministered to were trying

to keep him from leaving for they wanted him to stay and continue to heal their sick.

But Jesus says in 4:43-44, 的的的的 must preach the good news of the kingdom of God to

the other town also, because that is why I was sent. And he kept on preaching in the

synagogues of Judea.・・・・The kingdom of God was his theme everywhere he went.

Some try to make a distinction between the kingdom of God, the kingdom of

Heaven, and the kingdom of Christ, but it is very hard to do so in the light of

Matt. 19:23-24, Matt. 13:10-11, 41-43, Luke 8:10, Eph 5:5

8. BARES, "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.

(2) It 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.

(3) There 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.

(4) He 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.

(5) They 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?

(6) He 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.

9. CLARKE, "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.

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

10. GILL, "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,

11. HERY, " 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.

12. CALVI, "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 TRASLATED 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.

13. COKE, "Acts 1:3. Shewed himself alive by many infallible proofs,— By

infallible proofs are meant such proofs as amount to a demonstration, and cannot

admit of the least doubt. Thus the actions of speaking, walking, eating, and

drinking, are the undoubted proofs of life; and it should be observed, that the

disciples had the same infallible proofs of Christ's being alive after his passion, as

they ever had of his being alive before it. They saw him, saw the particular marks of

identity in his person and countenance, in his hands, feet, and side, which had been

pierced at his crucifixion. They saw him also eat what they themselves gave him; a

piece of broiled FISH and a honeycomb. They heard him speak, and were by him

commanded to handle him, and see that he had flesh and bones,—a command,

which doubtless they obeyed, for the words, as ye see me have, strongly imply, that

theyhad received the satisfaction offered them, by feeling his hands and feet.

Certainly these were infallible proofs, as the sacred writer asserts: but what

increases their certainty, is, that they were frequently repeated; not for one or two

days, but for the space of forty days together. Whoever takes a view of the method

and order in which the several proofs of the resurrection were laid before the

apostles, must confess, that, as Christ required of them a reasonable and well-

grounded faith, so did he pursue the most proper and effectual means for

attainingthat end. For this purpose, instead of bearing down their reason, and

dazzling their understanding bya full manifestation of himself all at once, we see

him letting in the LIGHT upon them by little and little, and preparing their minds,

by the gradual dawning of truth, to bear the full lustre of the Sun of righteousness

rising from the grave; to consider and examine, and know that it was he himself;

and to assure the world that it was impossible they could be deceived. And most

certainly, never was evidence more fairly offered to consideration; never was the

inquiry put into a more rational method, as, indeed, there never were any facts

which could better bear the test. Speaking of the things pertaining to the kingdom of

God, implies the giving them full instructions concerning the nature of his spiritual

kingdom; which, before his resurrection, they did not rightly understand. Dr.

Heylin observes on this passage, that "the Greeks weave long periods, by

COECTIG many clauses with relative pronouns, participles, and prepositions,

in one sentence; which, according to the genius of our language, should be divided

into several sentences; whose brevity facilitates the attention of the reader, by

holding it less in suspence." I therefore scruple not, says he, "frequently to change

the grammatical construction of the original, and sometimes insert a word or two,

that I may render the sense more intelligible, which is the principal purpose of my

interpretation." Conformably to this remark, he reads the present passage thus:

Acts 1:3. He had SOO after his passion, shewed them himself alive with

indubitable evidences, appearing to them forty days and discoursing with them

concerning the kingdom of God. Acts 1:4. [One day in particular] being present

with them, when they were assembled, he ORDERED them not to depart, &c. The

reader will find in the note, on ch. Acts 10:41 an answer to the objection raised from

Christ's confining his appearance, after his resurrection, to his disciples and friends.

14MACLARE, "THE FORTY DAYS

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

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

I. Their evidential value, as confirming the fact of the Resurrection.

‘He showed Himself alive after His passion by . . . proofs.’

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

places-in houses, out of doors.

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

The signs of bodily identity,-’Reach hither thy hand.’ ‘He showed them His hands and His side.’

Was this the glorified body?

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

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

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

There cannot then be anything decidedly built on these facts, and the considerations on the other side are very strong. Surely the whole drift of the narrative goes in the direction of representing Christ’s ‘glory’ as beginning with His Ascension, and consequently the ‘body of His glory’ as being then assumed. Further, the argument of 1Co_15:1-58 goes on the assumption that ‘flesh and blood cannot inherit the kingdom of God,’ that is, that the material corporeity is incongruous with, and incapable of entrance into, the conditions of that future life, and, by parity of reasoning, that the spiritual body, which is to be conformed to the body of Christ’s glory, is incongruous with, and incapable of entrance into, the conditions of this earthly life. As is the environment, so must be the ‘body’ that is at home in it.

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

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

II. The renewal of the old bond by the tokens of His unchanged disposition.

Recall the many beautiful links with the past: the message to Peter; that to Mary; ‘Tell My brethren,’ ‘He was known in breaking of bread,’ ‘Peace be with you!’ (repetition from Joh_17:1-26), the miraculous draught of fishes, and the meal and conversation afterwards, recalling the miracle at the beginning of the closer association of the four Apostles of the first rank with their Lord. The forty days revealed the old heart, the old tenderness. He remembers all the past. He sends a message to the penitent; He renews to the faithful the former gift of ‘peace.’

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

and behold, I am alive for evermore.’

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

III. The change in Christ’s relations to the disciples and to the world. ‘Appearing unto them by the space of forty days.’

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

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

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

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

IV. Instruction and prophecy for the future.

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

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

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

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

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

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

Him better and better.

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

15, EBC, 3-9, "THE CONVERSATIONS OF THE GREAT FORTY DAYS.

THE conversations and intercourse between our Lord and His apostles during the forty days which elapsed from the resurrection to the ascension must have been of intensest interest, yet, like so much that we should esteem interesting concerning the heroes of Scripture and their lives, these things are wrapped round with thickest darkness. We get a glimpse of the risen Christ here and there. We are told He was conversing with His disciples touching the things concerning the kingdom of God. And then we are practically referred to the Acts of the Apostles if we wish to know what topics His resurrection discourses dealt with. And when we do, so’ refer to the Acts we find that His disciples moved along the line of Christian development with steps sure, unfaltering, and decided, because they doubtless felt themselves nerved by the well-remembered directions, the conscious guidance of the Eternal Son of God, vouchsafed in the commandments given by Him in the power of the Holy Ghost.

Let us reflect for a little on the characteristics of Christ’s risen appearances to His disciples. I note then in the first place that they were intermittent, and not continuous, -here and there, to Mary Magdalene at one time; to the disciples journeying to Emmaus, to the assembled twelve, to five hundred brethren at once, at other times. Such were the manifestations of our Lord; and some may feel inclined to cavil at them, and ask, Why did. He not dwell continuously and perpetually with His disciples as before His resurrection? And yet, reading our narrative in the light of other scriptures, we might expect the resurrection appearances of Christ to have been of this description. In one place in the Gospel narrative we read that our Lord replied thus to a section of His adversaries: "In the resurrection they neither marry nor are given in marriage, but are as angels in heaven." Now we often read of angelic appearances in Holy Scripture, in the Old and New Testament alike. We read too of appearances of Old Testament saints, as of Moses and Elias on the Mount of Transfiguration. And they are all like those of our Lord Jesus Christ after His resurrection. They are sudden, independent of time or space or material barriers, and yet are visible and tangible though glorified. Such in Genesis was Abraham’s vision of angels at the tent door, when they did eat and drink with him.

Such was Lot’s vision of angels who came and lodged with him in wicked Sodom. Such was Peter’s vision when an angel released him, guided him through the intricate mazes of Jerusalem’s streets; and such were Christ’s appearances when, as on this occasion, His disciples, now accustomed to His risen and glorified form, tested Him as of old with the question, "Lord, dost Thou at this time restore the kingdom to Israel?"

I. Now let us here notice the naturalness of this query concerning the restoration of the kingdom. The Apostles evidently shared the national aspirations of the Jews at that time. A large number of books have come to light of late years, which show what a keen expectation of the Messiah’s kingdom and His triumph over the Romans existed at the time, and prior to the time, of our Saviour. The book of Enoch, discovered one hundred

years ago in Abyssinia, and translated into English in the beginning of the present century, was written a century at least before the Incarnation. The book of Jubilees was written in Palestine about the time of our Lord’s birth; the Psalter of Solomon dates from the same period. All these works give us clearest glimpses into the inner mind, the religious tone, of the Jewish nation at that time. The pious unsophisticated people of Galilee were daily expecting the establishment of the Messianic kingdom; but the kingdom they expected was no spiritual institution, it was simply an earthly scene of material glory, where the Jews would once again be exalted above all surrounding nations, and the hated invader expelled from the fair plains of Israel. We can scarcely realise or understand the force and naturalness of this question, "Dost Thou at this time restore the kingdom to Israel?" as put by these Galilean peasants till one takes up Archbishop Laurence’s translation of the book of Enoch, and sees how this eager expectation dominated every other feeling in the Jewish mind of that period, and was burned into the very secrets of their existence by the tyranny of Roman rule. Thus, let us take the forty-seventh chapter of the book of Enoch, which may very possibly have been in the thoughts of the Apostles as they presented this query to their Lord. In that chapter we read the following words, attributed unto Enoch: "There I beheld the Ancient of Days, whose head was like white wool; and with Him another, whose countenance resembled that of man. His countenance was full of grace, like that of one of the holy angels. Then I inquired of one of the angels who went with me, and who showed me every secret thing concerning this Son of Man, who He was, whence He was, and why He accompanied the Ancient of Days. He answered and said to me, This is the Son of Man, to whom righteousness belongs, with whom righteousness has dwelt, and who will reveal all the treasures of that which is concealed. For the Lord of Spirits has chosen Him, and His portion has surpassed all before the Lord of Spirits in everlasting uprightness. This Son of Man whom thou beholdest shall raise up kings and the mighty from their couches, and the powerful from their thrones; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners. He shall hurl kings from their thrones and their dominions, because they will not exalt and praise Him, nor humble themselves before Him, by whom their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed; nor from that their bed shall they hope to be again raised, because they exalted not the Name of the Lord of Spirits." This is one specimen of the Messianic expectations, which were just then worked up to fever pitch among the Galileans especially, and were ever leading them to burst out into bloody rebellion against the power of the Romans. We might multiply, such quotations fourfold did our space permit. This one extract must suffice to show the tone and quality of the religious literature upon which the souls of the Apostles had fed and been sustained, when they proposed this query, "Dost Thou at this time restore the kingdom to Israel?" They were thinking simply of such a kingdom as the book of Enoch foretold.

This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the kingdom of God was one thing; their final, their divinely taught and inspired conception of that kingdom is quite another thing. I cannot see how, upon any ground of mere human experience or human development, the Apostles could have risen from the gross, material conceptions of the book of Enoch, wherein the kingdom of the Messiah would have simply been a purified, reformed, and exalted copy of the Roman Empire of that day, to the spiritual and truly catholic idea of a kingdom not of this world, which ruled over spirits rather than over bodies. Some persons maintain that Christianity in its doctrines, organisation, and

discipline was but the outcome of natural forces working in the world at that epoch. But take this doctrine alone, "My kingdom is not of this world," announced by Christ before Pilate, and impressed upon the Apostles by revelation after revelation, and experience after experience, which they only very gradually assimilated and understood. Where did it come from? How was it the outcome of natural forces? The whole tendency of Jewish thought was in the opposite direction. Nationalism of the most narrow, particular, and limited kind was the predominant idea, specially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ. Our minds have been so steeped in the principles of Christian liberalism, we have been so thoroughly taught the rejection of race-prejudice, that we can scarcely realise the narrow and limited ideas which must have ruled the minds of the first Christians, and therefore we miss the full force of this argument for the Divine character of the Christian religion. A Roman Catholic peasant from Connaught, an Ulster Orangeman, a Celtic Presbyterian Highlander, none of these will take a wide, tolerant, generous view of religion. They view the question through their own narrow provincial spectacles. And yet any one of them would have been broad, liberal, and comprehensive when contrasted with the tone and thought of the Galilean provincials of our Lord’s day. They lived lonely, solitary lives, away from the din, the pressure, and the business of daily life; they knew nothing of what the great outside world was thinking and doing; they fed their spirits on the glories of the past, and had no room in their gloomy fanaticism for aught that was liberal and truly spiritual. How could men like them have developed the idea of the Catholic Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammelled by no circumstances of race, climate, or kindred? The magnificence of the idea, the grandeur of the conception, is the truest and most sufficient evidence of the divinity of its origin. "In Christ Jesus there is neither Jew nor Greek, bond nor free, male nor female," the rapt expression of an inspired and illuminated Apostle, when compared with this query, "Dost Thou at this time restore the kingdom to Israel?" the darkened utterance of carnal and uninspired minds groping after truth, furnishes to the thinking soul the clearest evidence of the presence of a supernatural power, of a Divine enlightenment, vouchsafed to the Apostles upon the Day of Pentecost. If this higher knowledge, this nobler conception, this spiritualised ideal, came not from God, whence did it come?

I do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far. We cannot possibly make too much of it. There were undoubtedly Christian elements, or elements whence Christian ideas were developed, prevalent in the current Judaism of the day. Many a clause of the Lord’s Prayer and of the Sermon on the Mount can be paralleled almost word for word from the Jewish teachers and writings of the times immediately preceding our Lord. There was nothing in Christ of that petty vanity of little minds which craves after complete originality, and which will be nothing if not completely new. He was indeed the wise and the good householder, who brought forth out of His treasures things old as well as things new: Many a teacher and thinker, like Philo, whose ideas had been broadened by the Divine training of banishment and enforced exile in Alexandria or in Asia Minor, had risen to nobler and wider views than were current in Palestine. But it was not among these, or such as these, that the catholic ideas of the gospel took their rise. Christianity took its rise among men whose ideas, whose national aspirations, whose religious hopes, were of the narrowest and most limited kind; and yet, amid such surroundings and planted in such a soil, Christianity assumed at once a world-wide mission, rejected at once and peremptorily all mere Judaic exclusiveness, and claimed for itself the widest scope and development. The universality of the Gospel message, the comprehensive, all-

embracing character of the Gospel teaching, as set forth in our Lord’s parting words, is, we conclude, an ample evidence of its Divine and superhuman origin.

II. In this passage again there lies hidden the wisest practical teaching for the Church of all ages. We have warnings against the folly which seeks to unravel the future and penetrate that veil of darkness by which our God in mercy shrouds the unknown. We have taught us the benefits which attend the uncertainties of our Lord’s return and of the end of this present dispensation. "It is not for you to know times or seasons." Let us endeavour to work out this point, together with the manifold illustrations of it which the history of the Church affords.

(a) The wisdom of the Divine answer will best be seen if we take the matter thus, and suppose our Lord to have responded, to the apostolic appeal fixing some definite date for the winding-up of man’s probation state, and for that manifestation of the sons of God which will take place at His appearing and His kingdom. Our Lord, in fixing upon some such definite date, must have chosen one that, was either near at hand or else one that was removed far off into the distant future. In either of these cases He must have defeated the great object of the Divine society which He was founding. That object was simply this, to teach men how to lead the life of God amid the children of men. The Christian religion has indeed sometimes been taunted with being an unpractical religion, turning men’s eyes and attention from the pressing business and interests of daily life to a far-away spiritual state with which man has nothing to do, at least for the present. But is this the case? Has Christianity proved itself unpractical? If so, what has placed Christendom at the head of civilisation? The tendencies of great principles are best shown in the actions of vast masses. Individuals may be better or worse than their creeds, but if we wish to see the average result of doctrines we must take their adherents in the mass and inquire as to their effect on them. Here, then, is-where we may triumph. The religions of Greece and of Rome are identical in principle, and even in their deities, with the paganism of India, as the investigations of comparative historians have abundantly shown. Compare Christendom and India from the simply practical point of view, and which can show the better record? The paganism of India, Persia, and Western Asia was the parent of the paganism of Greece and Rome. The child has passed away and given place to a noble and spiritual religion, while the parent still remains. And now what is the result? Can the boldest deny that while barbarism, decay, and death reign over the realms of Asiatic paganism, though starting with every advantage upon its side, concerning the religion of the Cross, which is taunted with being an unpractical religion, and concerning that religion alone, can it be said in the language of the rapt Jewish seer, "Wheresoever the waters of that river have come, behold there is life," and that the fair plains, and crowded cities, and the massive material development and civilisation of Europe and of America alike proclaim the truth, that Christianity has the promise of the life which now is as well as of that which is to come?

(b) Our Lord’s answer to His Apostles was couched in words suited to develop this practical aspect of His religion. It refused to minister to mere human curiosity, and left men uncertain as to the time of His return, that they might be fruitful workers in the great field of life. And now behold what ill results would have followed had He acted otherwise! The Master in fact says, It is not well for you to know the times or seasons, because such knowledge would strike at the root of practical Christianity. Uncertainty as to the time of the end is the most healthful state for the followers of Christ. Christ holds out the prospect of His own return for a twofold purpose: first, to comfort His people under the daily troubles of life -"Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand"; "Whatever our hope or joy or crown of glorying, are not even ye, before our Lord Jesus Christ at His coming";

"If we believe that Jesus Christ died and rose again, even so them also that are fallen asleep in Jesus will God bring with Him" - these and dozens of other passages, which will recur in a moment to every student of St. Paul’s writings, prove the power to comfort and sustain exercised by the doctrine of Christ’s second coming. But there was another and still more powerful influence exercised by this doctrine. It stirred men up to perpetual watchfulness and untiring care. "Watch, therefore, for ye know neither the day nor the hour"; "Therefore be ye also ready, for in an hour that ye think not the Son of man cometh"; "The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light,"-these and many a similar exhortation of the Master and of his chosen Apostles alike, indicate to us that another great object of this doctrine was to keep Christians perpetually alive with an intense anxiety and a sleepless watchfulness directed towards the person and appearing of Christ. The construction of the gospel narrative shows this.

(c) There are in the New Testament, taken as a whole, two contrasted lines of prophecy concerning the Second Coming of Christ. If in one place the Lord Jesus speaks as if the date of His coming were fixed for His own generation and age, "Verily, I say unto you, this generation shall not pass away till all these things shall be fulfilled," in the very same context He indicates that it is only after a long time that the Lord of the servants will return, to take account of their dealings with the property entrusted to them. If St. Paul in one place seems to indicate to the Thessalonians the speedy appearing of Christ and the end of the dispensation, in another epistle he corrects such a misapprehension of his meaning. If the Revelation of St. John in one place represents the awful Figure who moves amid the Churches, watching their works and spying out their secret sins, as saying, "Behold, I come quickly," the same book pictures a long panorama of events, extending over vast spaces of time, destined yet to elapse before the revelation of the city of God and the final triumph of the saints. The doctrine of Christ’s second appearing is like many another doctrine in the New Testament. Like the doctrine of God’s election, which is undoubtedly there, and yet side by side with election appears as really and truly the doctrine of man’s free will; like the doctrine of God’s eternal and almighty love, side by side with which appears the existence of a personal devil, and of an abounding iniquity and sorrow which seems to contradict this doctrine; like the doctrine of the Godhead itself, where the Unity of the Divine Nature is most clearly taught, yet side by side therewith appears the manifold personality of Father, Son, and Holy Ghost as existing in that Nature; - so too is it in the case of the doctrine of Christ’s Second Coming. We have a twofold antinomy. In one line of prophecy we have depicted the nearness and suddenness of Christ’s appearing; in another line we behold that tremendous event thrown into the dim and distant future. And what is the result upon the human mind of such opposite views? It is a healthy, useful, practical result. We are taught the certainty of the event, and the uncertainty of the time of that event; so that hope is stirred, comfort ministered, and watchfulness evoked. We can see this more clearly by imagining the opposite. Suppose Christ had responded to the spirit of the apostolic query, "Dost Thou at this time restore the kingdom to Israel?" and fixed the precise date of His coming? He would in that case have altogether defeated the great end of His own work and labour. Suppose He had fixed it a thousand years from the time of His Ascension. Then indeed the doctrine of Christ’s Second Coming would have lost all personal and practical power over the lives of the generation of Christians then living, or who should live during the hundreds of years which were to elapse till the date appointed. The day of their death, the uncertainty of life, these would be the inspiring motives to activity and devotion felt by the early Christians; while, as a matter of fact, St. Paul never appeals to either of them, but ever appeals to the coming of Christ and His

appearing to judgment as the motives to Christian zeal and diligence. But a more serious danger in any such prediction lurks behind. What would have been the result of any such precise prophecy upon the minds of the Christians who lived close to the time of its fulfilment? It would have at once defeated the great end of the Christian religion, as we have already defined it. The near approach of the great final catastrophe would have completely paralysed all exertion, and turned the members of Christ’s Church into idle, useless, unpractical religionists. We all know how the near approach of any great event, how the presence of any great excitement, hinders life’s daily work. A great joy or a great sorrow, either of them is utterly inconsistent with tranquil thought, with steady labour, with persistent and profitable exertions. The expectation-of some tremendous change, whether it be for happiness or misery, creates such a flutter in the spirit that steady application is simply out of the question. So would it have been in our supposed case. As the time fixed for the appearance of our Lord drew nigh, all work, business, labour, the manifold engagements of life, the rearing of families, the culture of the ground, the development of trade and commerce, would be considered a grand impertinence, and man’s powers and man’s life would be prostrated in view of the approaching catastrophe.

(d) Again and again has history verified and amply justified the wisdom of the Master’s reply, "It is not for you to know times or seasons." It was justified in apostolic experience. The Second Epistle to the Thessalonians is a commentary on our Lord’s teaching in this passage. The Christians of Thessalonica imbibed the notion from St. Paul’s words that Christ’s appearance to judgment was at hand. Perhaps St. Paul’s words in his first Epistle led them into the mistake. The Apostle was not infallible on all questions. He was richly inspired, but he knew nothing of the future save what was expressly revealed, and beyond such express revelations he could only surmise and guess like other men. The Thessalonians, however, were led by him to expect the immediate appearance of Christ, and the result was just what I have depicted. The transcendent event, which they thought impending, paralysed exertion, destroyed honest and useful labour, scandalised the gospel cause, and compelled St. Paul to use the sternest, sharpest words of censure and rebuke. The language of St. Paul completely justifies our line of argument. He tells us that the spirits of the Thessalonians had been upset, the natural result of a great expectation had been experienced as we might humanly have predicted. The beginning of the second chapter of his Second Epistle proves this: "Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present." See here how he dwells on mental perturbation as the result of high-strung expectation; and that is bad, for mental peace, not mental disturbance, is the portion of Christ’s people. Then again he indicates another result of which we have spoken as natural under such circumstances. Idleness and its long train of vices had followed hard upon the mental strain which found place for a time at Thessalonica, and so in the third chapter of the Epistle he writes, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly"; and then he defines the disorderliness of which he complains, "For we hear of some that walk among you disorderly, that work not at all, but are busy-bodies." Or, to put the matter in a concise shape, and interpret St. Paul into modern language, the expectation of the near approach of the judgment and the personal appearing of Christ had upset the spirits of the Thessalonians; it had so fluttered them they could not attend to ordinary business. Human nature then asserted itself. Idleness resulted from the mental disturbance. Idleness begot gossip, disorder, and scandals. The idlers indeed

professed that they ceased from labour in order to give their whole attention to devotion. But St. Paul knew that there was no incompatibility between work and prayer, while he was convinced there was the closest union between idleness and sin. Idleness put on an appearance of great spirituality, but St. Paul effectually met the difficulty. He knew that an idler, no matter how spiritual he pretended to be, must eat, and so he strikes at the root of such mock religion by laying down, "If any will not work, neither let him eat,"- a good healthy practical rule, which soon restored the moral and spiritual tone of the Macedonian Church to its normal condition.

(e) The experiences of Thessalonica have been often repeated down through the ages till we come to our own day. I remember a curious instance that I once read of exactly the same spirit, and exactly the same method of cure, as St. Paul used, in the case of an Egyptian monastery in the fifth century. The monks were then divided into two classes. There were monks who laboured diligently and usefully in communities, and there were others who lived idle lives as solitaries, pretending to a spirituality too great to permit them to engage in secular pursuits. A solitary one day entered a monastery presided over by a wise abbot. He found the monks all diligently employed, and, addressing them from his superior standpoint, said, "Labour not for the meat that perisheth." "That is very good, brother," said the abbot. "Take our brother away to his cell," he said to one of his attendants, who left him there to meditate. Nature, after a time, began to assert its sway, and the solitary became hungry. He heard the signal for the midday meal, and wondered that no man came to summon him. Time passed, and the evening meal was announced, and yet no invitation came. At last the solitary left his cell and proceeded in search of food, when the wise abbot impressed on him the Pauline rule that it was quite possible to unite work and worship, labouring for the bread that perisheth while feeding on the bread that is eternal.

The tenth century again verified the wisdom of the Divine denial to reveal the future, or fix a date for Christ’s second coming. The year 1000 was regarded in the century immediately preceding it as the limit of the world’s existence and the date of Christ’s appearing. The belief in this view spread all over Europe, and the result was just the same as at Thessalonica. Men abandoned all work, they left their families to starve, and thought the one great object worth living for was devotion and preparation for their impending change. And the result was widespread misery, famine, disease, and death, while, instead of working any beneficial change upon society at large, the terror through which men had passed brought about, when the dreaded time had gone by, a reaction towards carelessness and vice, all the greater from the self-denial which they had practised for a time. And as it was in the earlier ages so has it been in later times. The people of London were, in the middle of the last century, deluded into a belief that on a certain day the Lord would appear to judgment, with the result that the business of London was suspended for the time. The lives of John Wesley and his fellow-evangelists tell us how diligently they seized the opportunity of preaching repentance and preparation for the coming of Christ, though they shared not the belief in the prediction which gained them their audience. While again in the present century there was a widespread opinion about the year 1830 that the coming of Christ was at hand. It was the time when the Irvingite and Darbyite bodies sprang into existence, in which systems the near approach of the Second Coming forms an important element. Men then thought that it was a mere matter of day or weeks, and in consequence they acted just like the Thessalonians. In their ardour their minds were upset, their business and families neglected, and, as far as in them lay, the work of life and of civilisation was utterly destroyed. While when again we come to later times experience has taught that no men have been more profitless and unpractical Christians than the numbers, by no means

inconsiderable, who have spent their lives in vain attempts to fix new for this year, and again for that day, the exact time when the Son of Man should appear. The wisest Christians have acted otherwise. It is told of a foreign bishop, eminent for his sanctity and for the wise guidance which he could give in the spiritual life, that he was once engaged in playing a game of bowls. One of the bystanders was of a critical disposition, and was scandalised at the frivolity of the bishop’s occupation, so much beneath the dignity, as it was thought, of his character. "If Christ was to appear the next moment, what would you do?" he asked the bishop. "I would make the next stroke the best possible one," was the wise man’s reply. And the reply involved the true principle which the Lord Himself by His refusal to gratify the Apostles’ curiosity desired to impress on His people. The uncertainty of the time of Christ’s coming, combined with the certainty of the event itself, should stir us up to intensity of purpose, to earnestness of life, to a hallowed enthusiasm to do thoroughly every lawful deed, to think thoroughly every lawful thought, conscious that in so doing we are fulfilling, the will and work of the great Judge Himself. Blessed indeed shall be those servants whom the Lord when He cometh shall find so doing.

III. Christ, after He had reproved the spirit of vain curiosity which strikes at the root of all practical effort, then indicates the source of their strength and the sphere of its activity. "Ye shall receive power after the Holy Ghost is come upon you." They were wanting then, as yet, in power, and the Holy Ghost was to supply the want. Intellect, talent, eloquence, wit, all these things are God’s gifts, but they are not the source of spiritual power. A man may possess them one and all, and yet be lacking in that spiritual power which came upon the Apostles through the descent of the Spirit. And the sphere of their appointed activity is designated for them. Just as in the earliest days Of Christ’s public ministry He spake words indicative of the universal spirit of the gospel, and prophesied of a time when men from the east and west should come and sit down in the kingdom of God, while the children of the kingdom should be cast out, so, too, one of His few recorded resurrection sayings now indicates the same: "Ye shall be My witnesses, both in Jerusalem, and in all Judaea, and Samaria, and unto the uttermost part of the earth." Jerusalem, Judaea, - the Apostles were to begin their great practical life of witnessing at home, but they were not to stay there. Samaria was next to have its opportunity, and so we shall find it to have been the case; and then, working from home as centre, the uttermost parts of the earth, a distant Spain from Paul, and a distant India from Thomas, and a barbarous Scythia from Andrew, and a frigid, ocean-girt Britain from a Joseph of Arimathaea, were to learn tidings of the new life in Christ.

16. COFFMAN, "Many proofs ... It is regrettable that the KJV rendition of "many infallible proofs" was not followed here; for, while it is true that "infallible" is not in the Greek text, that meaning "is really included in the noun (proofs), which was used by Plato and Aristotle to denote the strongest proof of which a subject is susceptible."[5]

The space of forty days ... The teaching here is that at intervals throughout a period of forty days Jesus made frequent appearances to the apostles.

Unto the apostles ... Significantly, Jesus never appeared to any of his enemies. "The testimony of them that knew him best would be stronger than that of mere acquaintances."[6] Furthermore, the refusal of the Pharisees to believe, even after Lazarus' resurrection, proved that it would have done no good for Jesus to have

appeared to the wicked and self-hardened priests. Jesus himself said, "Neither will they be persuaded, if one rise from the dead" (Luke 16:31).

"This implies, obviously, much unrecorded teaching."[7] Certain specifics, however, are clearly visible in what is recorded, such as: (1) that Jesus is the fulfillment of Old Testament prophecy (Luke 24:47,44,45); (2) that all men, including the Gentiles, were to be received into the kingdom through their faith and submission to baptism (Matthew 28:19,20 and Mark 16:15,16); (3) that Jesus would be with his church perpetually, watching over his followers providentially (Matthew 28:20 and Mark 16:17ff), etc.

Concerning the kingdom ... Not only here, but in Acts 8:12; 20:25; and Acts 28:31, Luke identified the gospel in this manner.

[5] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House, 1866), p. 8.

[6] R. E. Walker, Studies in Acts (College Press, Reprint Library, n.d.), p. 10.

[7] E. H. Plumptre, The Acts of the Apostles (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 1.

17. Paradox that he who was dead is alive.

They planned for Christ a cruel death;

Steel pierced His hands and feet and side;

They mocked His last expiring breath,

And thought their hate was satisfied.

They did not know that on the hill

Eternal love was satisfied;

That Christ, who hung there, triumphed still,

And only cruel death had died! John Mareland

18. CRISWELL, "Those two words—infallible proofs—”by which He showed Himself risen, resurrected alive by many infallible proofs. Those two words are the translation of one beautiful Greek word emersion. Emersion is a classical word used only by Luke, used only here. You will find it in Greek classical literature through all of the centuries—Aeschylus, Herodotus, down through the years to Galen, who was a famous ancient Greek medical doctor. Galen wrote at length. And one of the words he uses is this one, emersion. He uses it to refer to indisputable medical evidence. It is the same use of the

word here, emersion. The verbal form from which it comes means “to present proof,” evidence that cannot be gainsaid or denied. So in this introduction, writing to Theophilus, Dr. Luke speaks of the infallible proofs, the tekmerioi by which Jesus showed Himself resurrected from the dead. And He did it over a period of forty days. That time period of forty days is so often seen in the Bible presenting cataclysmic, strategic, marvelous, wonderful results. It was forty days that God judged the world in the days of Noah, when He poured out water from heaven and broke up the fountains of the deep, forty days. It was forty days that Moses was in Sinai receiving from God’s hands the law of the old covenant. It was Jonah’s preaching, “Yet forty days and Nineveh shall be destroyed” [Jonah 3:4]. It was forty days that Jesus was in the wilderness, tried and tempted of Satan. But the most significant and meaningful of all of the time periods in human history, as well as in the Word of God, are these forty days in which our Lord showed himself, tekmerioi, by infallible proofs as being raised, risen from among the dead.

There are several reasons for that. The first: those forty infallible days gave back to us our risen, resurrected Lord. The distance between the little town in which He was born, Bethlehem, and the city of Jerusalem where He died is just about six miles. You can walk it in a little while. The distance between Christmas and Easter, between the manger and the tomb, between the village and the city, between Bethlehem and Jerusalem is so small a span; yet how much insignificance and meaning is packed into those brief miles and that brief time. In the village, the small town of Bethlehem, God gave to the world His only begotten Son, a heavenly gift; one that caused the angels to rejoice in heavenly choirs, in singing, in hallelujahs. It was the best that God could do for the fallen race of mankind, the gift of His Son in Bethlehem. In the proud city of Jerusalem, that same fallen humanity handed back the gift to God on the point of a Roman spear, nailed to a cross. Would you not have thought that God looking down from heaven would have declared, “It is enough,” and have rained judgment and consuming fire on the whole earth. Wouldn’t you think so? When the most precious of all heaven’s gifts [was] spurned and hated, smitten and crucified and buried in the earth, wouldn’t you have thought God in wrathful judgment would have visited this earth with a consuming fire? The patience and the longsuffering of God is unfathomable. He gave back to the world that only begotten Son, this time immortalized, glorified, resurrected, risen from the dead, that He might live with us and abide with us, then and now and forever, a gift of those forty infallible days."

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.

1. On one occasion of many, and on which he was eating with them, which he did

often. We read in Luke 24:41-43, And while they yet believed not for joy, and

wondered, he said unto them, Have ye here any meat? And they gave him a piece of

a broiled fish, and of an honeycomb. And he took it, and did eat before them.

2. In John 21 we see Jesus actually prepared a fish meal for his disciples. It is the

only place where Jesus became their cook. They ate together often just as they did in

the years of his public ministry. This gave the disciples full assurance that it was the

same Jesus they followed from the beginning. Things were so much like they were

before the cross. The fact that Jesus ate in his resurrected body gives us a strong

support for the idea that the pleasure of eating will be a part of the eternal kingdom.

The marriage supper of the Lamb that begins the eternal honeymoon of Christ and

his bride the church will be a big disappointment if the bride does not enjoy the

special food of heaven.

3. His message on this occasion was that they should not leave Jerusalem. This

would be a natural tendency because it was here that their Lord had been rejected

and crucified, and why stay in a place with such terrible memories, and one that

may present a danger to their own lives? Their fear of the authorities in Jerusalem

who killed their Lord and Messiah made them cowards, and they huddled in the

upper room as defeated disciples. If they were to go into all the world and proclaim

Jesus as the Savior of the World, they were going to have to face many fears and

dangers, and so the place to begin to face their fears and conquer was right there in

Jerusalem. Jesus says to them that they are to stay right there and wait for the gift

that God the Father had promised, and the gift that they had heard him talk about.

Here we have the Father who promised, the Son who spoke of the promise, and the

Holy Spirit who was the promised gift. The Trinity of the Godhead is often hidden

in such statements like this one.

4. The bottom line is, don''''t go, but wait. Going is not always the best action to obey

Jesus. There are times when not going is obedience. Those who want to rush into

action without preparation are often disappointed because they do not have the

resources to be successful in achieving their goal. Had the Apostles taken off to tell

the world about the risen Christ before Pentecost they would have gone in their own

power and ended up defeated. There are times when the best thing we can do is

wait. Waiting is what preparation is all about. Going to school and getting the

necessary training can take time, but it is time well spent, for it will prepare you to

be far more effective than if you just go off without knowledge and wisdom and end

up doing more harm than good. Paul was a brilliant man, but he went off for three

years to prepare before he began his public ministry. All soldiers are prepared

before they are sent into battle. They have to be ready by knowing how to use their

weapons and being disciplined in body and mind. The same is needed for those in

the army of the Lord. The Sword of the Word is their weapon and they must learn

how to wield it well. The Apostles had three years in the presence of Christ as their

teacher, and so they were well informed of what to preach, but they still needed the

gift of the Holy Spirit to be empowered to be bold in proclaiming the Gospel.

5. Jesus is here repeating what he told them before. Jesus said in Luke 24:49:

"Behold, I send the promise of my Father upon you; but tarry ye in the city of

Jerusalem, until ye be endued with power from on high." Power was their final

need. They were educated and trained, but they needed power, and that they had to

wait for. It was 40 days of further training by the presence and teaching of the risen

Christ, and then 10 days of waiting before they received the gift of power. This 50

day period was what Pentecost was all about. It represents 50 days between the feast

of Passover and the feast of Pentecost. It now was to represent the 50 days between

the resurrection of Christ and the coming of the Holy Spirit. We see the parallel in

that the Passover was the day of salvation for God fs people in Egypt, and the day of

resurrection was the day of salvation for God fs people for the rest of history.

Pentecost was to celebrate the harvest, and for the church it was the beginning of

the harvest for the kingdom of God that led thousands out of darkness into the

kingdom of light. There is an orderly arrangement in how God plans things in the

ew Testament to parallel those in the Old Testament.

6. ow we do not know exactly what went on in heaven in these ten days of waiting.

Jesus said in John 16:7, "It is expedient for you that I go away; for if I go not away,

the Comforter will not come unto you; but if I depart, I will send him unto you."

Why it took ten days for the ascended Christ to send the Holy Spirit we do not

know. It probably was a testing time to see if the followers were willing to obey and

wait. Ten days is a long time to be in suspense as to what is going to happen. It

would be easy after several days to say that nothing is going to happen and head

back to the fishing boat just as they did after the death of Jesus. It took a lot of faith

in Jesus to wait for ten days. It was a time of prayer and preparation, but I am sure

it was also filled with some frustration. “When in the world is this gift of power

coming?” would be a phrase in more than one mind. Try waiting for a gift in the

mail and let it take ten days to come and you will get the idea of what the disciples

had to endure. Jesus was also waiting in heaven to see how they would take this time

of discipline. The entire kingdom of God in heaven and on earth was waiting. It

makes sense why Jesus would wait until Pentecost when Jews from all the nations

would be in Jerusalem. It was a strategic plan, but why did he leave ten days

before? Again, the best guess is the need for a period of testing and discipline for

those he was sending into all the world to preach the Gospel.

7. The first thing you have to teach your dog is to stay. They will act on their own

impulse, but it takes training and discipline to get them to stay. Throw a ball and

they are quick to run after it, but the disciplined dog will wait until you say fetch.

This is essential, of course, for a bird dog who will help you as a hunter. People need

this same training and need to learn to obey the command to stay, or wait. If you are

going to help the Savior catch people and bring them into his fold, you need to know

when to wait and when to charge. The untrained dog will just mess things up by

running ahead and scaring all the game away, and so the untrained witness for

Jesus who goes off helter skelter button holing people and trying to force the good

news down their throat. There are ways that work much better for those willing to

wait and learn.

8. The promise of the Messiah was the first great promise that Jesus fulfilled, and

now that this great hope of the Old Testament was achieved the next great promise

was the coming of the Holy Spirit. First Jesus came into a human body to be the

Savior of God’s people. Secondly, the Holy Spirit came into the human body of the

community of believers, the church, and with these two comings the people of God

were prepared to fulfill God’s plan of salvation that included the entire world of

sinners. It was well worth the wait for these who were the foundation of the

kingdom that, one day would be universal. Two of the three Persons of the Godhead

entered human history, but we note that it was only one at a time. Jesus had to

depart before the Holy Spirit would come. ow that the Holy Spirit is here in the

body of Christ, all who enter the body by faith in Christ as their Savior become

partakers of the Holy Spirit. You become a temple of the Holy Spirit and are

indwelt by Him when you enter the body of Christ. This does not mean that we do

not need to pray for the filling of the Holy Spirit to have the power we need to do

specific and special tasks for the kingdom.

9. BARES, "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.

10. CLARKE, "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.

The promise of the Father - The Holy Spirit, which indeed was the grand promise of the New Testament, as Jesus Christ was of the Old. And as Christ was the grand

promise of the Old Testament, during the whole continuance of the old covenant; so is the Holy Ghost, during the whole continuance of the new. As every pious soul that believed in the coming Messiah, through the medium of the sacrifices offered up under the law, was made a partaker of the merit of his death, so every pious soul that believes in Christ crucified is made a partaker of the Holy Spirit. Thus, as the benefit of the death of Christ extended from the foundation of the world till his coming in the flesh, as well as after, so the inspiration of the Holy Spirit has been, and will be continued through the whole lapse of time, till his coming again to judge the world. It is by this Spirit that sin is made known, and by it the blood of the covenant is applied; and indeed, without this, the want of salvation cannot be discovered, nor the value of the blood of the covenant duly estimated. How properly do we still pray, and how necessary is the prayer, “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy name, through Jesus Christ our Lord! Amen.” Communion Service.

Ye have heard of me - In his particular conversations with his disciples, such as those related 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.

11. GILL, "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.

12. HENRY, " 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.

13. JAMISON, "should not depart from Jerusalem — 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).

14. COKE, "Acts 1:4. That they should not depart, &c.— This seems a plain intimation that, after our Lord had met his disciples in Galilee, he appointed the apostles to meet him in Jerusalem, or perhaps accompanied them thither, and as man spent his last days on earth there; doing his last honour to the place where the Godhead had in a peculiar sense chosen to dwell, and where the most solemn ordinances of his worship had been administered. There is nothing for the words saith he, in the original, but they are plainly implied, and we have many examples in the best Greek writers of such a change in the persons speaking. Many others occur in the sacred writers. Compare Luke 5:14. Acts 17:3; Acts 23:22. Genesis 26:7. Deuteronomy 2:13. This is the rather to be observed, as it may ACCOUNT for many prophesies of Christ in the Old Testament, where he is introduced as speaking on a sudden in an abrupt manner; which is not so usual in modern and western writers.

15. MACLAREN, "THE ASCENSION

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 full 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 Act_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 (Act_1:4, Act_1:6). 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 be 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.

16. CALVI, "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, (Matthew 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. either 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,” (Isaiah 2:3.)

Although the participle συναλιζοµενος, may be diversely translated, yet Erasmus his

TRASLATIO did please me best, because the signification of gathering together

will AGREEbetter 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 BAER

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, (Titus 1:12.) And here he

putteth them in mind of those things which are written in John 14:15,

“I will pray the Father, and he shall give you another Comforter, that he may

COTIUE 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,” (John 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,” (John 15:26.)

And again,

“If I shall go hence, I will send you the Comforter, who shall reprove the world,”

(John 16:7.)

And he had said long before,

“He which believeth in me, out of his belly

shall flow rivers of living water,”

(John 7:38.)

17. COFFMA, "Assembled together ... The Greek text here may be translated

"eating with them," and thus there were possibly many occasions when Jesus ate

food with his apostles after he was raised from the dead. Luke also in his gospel

mentioned Jesus' eating with the apostles (Luke 24:43); and Peter referred to it in

Acts 10:41. To be sure, the Lord needed to do no such thing, but it was important

for the apostles to witness such a thing.

ot to depart from Jerusalem ... ot until after Pentecost and the baptism of the

Holy Spirit would the apostles become fully qualified preachers of the gospel, hence

the command the Lord gave that they should remain in Jerusalem until they were

empowered from on high by their reception of the Holy Spirit.

Wait for the promise of the Father ... This has reference to a definite promise of God

delivered to the apostles by Jesus himself ("which, said he, ye heard from me"),

corroborating exactly all that John recorded in the five Paraclete passages of his

gospel, and thus vanquishing the conceit that the synoptists knew nothing of such a

promise.

Thus the apostles were to wait in Jerusalem because the promise of the Father was

not yet given, and without it they were without power to accomplish their divine

mission. Also, the prophet Isaiah had written:

Let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he

will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth

the law, and the word of Jehovah from Jerusalem (Isaiah 2:3).

Thus it was foreordained of God that the gospel should begin in Jerusalem; and it is

hard to imagine a more significant verse in the whole Bible. Religions which were

launched from Boston, Rome, Salt Lake City, or anywhere else on the face of the

earth except "from Jerusalem" cannot be identified with the "word of the Lord"!

18. BIBLICAL ILLUSTRATOR, "

Acts 1:4-8

And being assembled together with them, commanded them that they should not depart from Jerusalem.

Last words

Before ascending Christ had—

I. A misconception to remove—respecting the date and character of the Messianic Kingdom.

II. A promise to bestow.

1. The Father made the promise.

2. Christ was to bestow it.

3. The Holy Spirit was the subject. They were to receive a baptism, copious, cleansing, consecrating, and be endowed with spiritual power.

III. A commission to entrust.

1. Its nature—“witnesses unto Me.”

2. Its sphere ever widening till it reached the uttermost part of the earth. (J. R. Thomson, M. A.)

The Lord’s last command to His disciples

I. The command was of a trying nature. “Not to depart from Jerusalem.” This would—

1. Recall painful sympathies—the agony and crucifixion; the rejection by the Jews.

2. Suggest personal unfaithfulness in the denial by Peter, the defection by all.

3. Bring the fear of man. The Jerusalemites had slain the Master; what might the servants expect? Why did Christ give such hard orders? Discipline was needed, and Christ’s own sovereignty must be asserted and accepted.

II. A gracious promise accompanied this trying command. If the command set forth the bitter severity of law, the promise had the sweet gentleness of the gospel. Thus God gives His servants mingled portions. Duty and privilege go together. Of the promise, observe—

1. It was of ancient date (Isa_44:3; Joe_2:28).

2. The Lord’s recent utterance of it had made its terms familiar, “Which ye have heard of Me” (Luk_24:49).

3. It was the promise of the greatest possible good. When the Messiah had done, the next best thing was the gift of the Holy Ghost.

III. The meaning of this promise could be fully apprehended only by experience. They had heard the terms, and some of them had seen the “form of a dove” at Christ’s baptism, but neither would make the promise clear. They must wait for a new blessing. It is so still. Experience reveals what must else be for ever unexplained. Of what, then, were the disciples to have experience?

1. Of the utmost possible nearness to God. The Incarnation had brought God near; but the Spirit was to unite the believer to God, and make Him a living temple.

2. Of an abundance of blessing. They were to have that which baptism represents—purity, refreshment, health.

3. Of a deep acquaintance with Divine truth. Christ had promised that the Spirit should bring to their remembrance what He had said.

IV. The command and promise were a test of discipleship.

1. Patience was exercised by remaining at Jerusalem. There are times and places in which witnessing for Christ is easy. Such a place was not Jerusalem. Disciples prove their fidelity by abiding in the way of duty in spite of hardship.

2. Faith was tried by uncertainty of time “not many days hence.”

3. But past experience encouraged confidence and perseverance. Some of Christ’s promises had been already fulfilled, and in some cases beyond all expectation.

Conclusion: See here—

1. The gentleness of the Lord’s discipline.

2. The condition on which He fulfils His promises. (W. Hudson.)

The Saviour’s last charge

There attaches a deep interest to this commandment of our Lord, from whatever point of view it is regarded. Tender associations cluster and cling about it.

I. A grave charge. “He commanded,” etc. Revised version, “charged.” The gravity of the charge is seen—

1. In what it was He asked them to do.

2. In the issues of it. What was it they were to wait for? The great promise. Generally this applied to the outpouring of the Holy Ghost on the day of Pentecost. It was a promise. It was the promise of the Father. All that the Church needs is embraced in this promise. If a promise be of the Father, we may be sure it is inviolable, and the thing it indicates invaluable. How differently we are inclined to think of matters from the view God takes of them. Our first thought is, probably, “Why not strike iron while it is hot,. and follow up just now, while the fame of Jesus is ringing out its praises, with the preaching of the truths for which He laid down His life?” God says “tarry” till ye be endued with power from on high. “My thoughts, not your thoughts,” etc.

II. An inspired attitude. “To wait.” This meant three things—

1. A looking for something under a profound conviction of its necessity.

2. A pleading for the object in prayer; and this they were doing for ten whole days. Show what prayer-meetings should be, and their place in the success of the Church.

3. The attitude of patient expectation, of prospective sufficiency. They took hold of God in prayer and waited round about Him until He should satisfy their longings and fill them with the glory of His praise.

III. A specific commandment. They were to wait at Jerusalem. This appointed place no haphazard, but a design of the infinite mind. Recall a few things of Jerusalem to see this.

1. It was the city of solemnities. Here Jews gathered—feasts and fasts held. Here stood the Temple, there it fell—there was to begin the building of a new and better temple that should stand for ever.

2. The city of sublime figure. “Thou art comely, O my have, as Jerusalem.” “If I forget thee, let my right hand forget its cunning.” “Beautiful for situation, the joy of the whole earth, is Mount Zion,” etc.

3. It was the concentration of all prophecy. “I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication, and they shall look upon Me whom they have pierced.”

4. How full it was of historic associations. City of Melchizedek, place of Abraham’s offering, and the metropolis of David’s kingdom, etc.

5. It was the place of danger. Here met all the rage and malice, envy and hatred of the time-honoured Scribes and Pharisees. Then why tarry here? To honour the people whose ancestors were worthy soldiers of the faith; to preach mercy and forgiveness where was found the most sin. (W. Halls.)

The gospel first tested at Jerusalem

At the village near which I reside, there is a foundry for casting cannon. After cannon are east they are tested by the founders. They first put in a single charge. If the cannon can bear that they put in the double charge. If the cannon can bear that without bursting, then they are pronounced fit for the field of battle, or for the deck of a man-of-war. The casters act wisely, for should there be one flaw it is better that it should be detected in the foundry-yard than when in the act of being fired. Now the gospel was a new and untried instrument. It had to be tested, and where better than at Jerusalem? If it could stand the test there it could stand it anywhere. Peter fired the first gun, and three thousand were converted in one day. Moreover a great multitude of the priests were obedient unto Christ. The apostles could not but have faith in the power of the gospel when they saw the men who mocked and crucified Christ, and gloried in what they did, exclaiming, “Men and brethren, what shall we do?” (Williams of Wern.)

But wait for the promise of the Father.—

The promise of the Father

1. The great promise of the Father was, that He would send His Spirit into the hearts of men.

2. The promise is worth waiting for. Tarry ye, etc.

3. The fulfilment of the promise always brings power with it, and will make witnesses for Christ of all those who receive it.

4. When the promise is to be claimed, let no ambitious desires turn one away from receiving its baptism.

5. The Father, in His own good time, will fulfil His declarations concerning the universal sway of His kingdom. (S. S. Times.)

The promise of the Spirit

The doctrine of the Trinity is the foundation of religion. The Father elects, the Son redeems, the Spirit sanctifies. The Son came in execution of the covenant of redemption, and having fulfilled its conditions, was entitled to its promises. One of these was the gift of the Spirit (Act_2:33), which Christ again and again repromised.

I. The Holy Ghost is secured for the Church only by the mediation of Christ.

II. Christ is the immediate giver of the Holy Ghost. He sends Him to whom He pleases, and bestows through Him what blessings He pleases. Therefore men must seek the Spirit specially from Christ as our Mediator.

III. Election by the Father, and redemption by the Son avail only in virtue of the Spirit’s work. Until the Spirit is received, the elect do not differ from the non-elect, the redeemed from the unredeemed. Hence our obligations to the several persons of the Trinity are the same. And as the Son acted voluntarily in redeeming those whom the Father chose, the Spirit is voluntary in applying the redemption purchased by the Son.

IV. The work of the Spirit is—

1. To renew or quicken those dead in sins.

2. To illuminate. To reveal the glory of Christ, the holiness of God, the justice and extent of the law, the evil of sin, the certainty of judgment, the truth and authority of the Word of God.

3. To work repentance and faith, i.e., turning from sin to God.

4. To guide in the knowledge of truth and duty.

5. To qualify for special duties and offices.

6. To sanctify.

7. To comfort.

8. To glorify soul and body.

V. The dependence of the individual and the Church on the Spirit is absolute. Nothing can be experienced or done but by Him. Analogous to the dependence of the creatures on the Creator for—

1. Existence.

2. Faculties.

3. Activity.

4. Results or successes. But not in any one of these is our agency superseded; in all the need of effort is the same. (C. Hodge, D. D.)

Our need of the Holy Spirit

What the light is to the mariner’s compass, or the wind to the sail of the ship, or the oil to the lamp, or the sap to the tree, rising up softly and diffusing its life to the farthest leaf of the remotest branch, that the Spirit is to the Christian in every-day life. I should as soon attempt to raise flowers if there were no atmosphere, or produce fruits if there were neither light nor heat, as to attempt to regenerate men without the Holy Ghost. (H. W. Beecher.)

The power of the Holy Spirit

1. A promised power, “the promise of the Father.”

2. A coming power, “not many days hence.”

3. A power in testimony, “Ye shall be witnesses.”

4. An abiding power, to remain until “the uttermost part of the earth” shall have heard the gospel.

The ascension of Christ

It will be interesting to note the reasons why Jesus did not ascend into heaven immediately after His resurrection from the dead, but remained forty days longer on earth.

1. He wished His disciples to know beyond all peradventure that He was not dead,

but living, and alive for evermore. To this end “He showed Himself alive after His passion by many infallible proofs.” Whatever His disciples may have thought of Him previously, they must henceforth know Him as the Conqueror of death and hell. As to His Divine character and work, they could no longer cherish a shadow of doubt.

2. He desired to teach His disciples sonic things which hitherto they had been unable to receive. In particular He wanted them to understand about His kingdom, to which they had previously attached all sorts of carnal notions. So it is written, “He spoke of the things pertaining to the kingdom of God.”

3. During these forty days He planned the campaign which is to result in the conquest of all nations to the glory of His name. We cannot place too strong an emphasis on the parting injunctions here delivered to the disciples—and to us—by our Lord and Saviour Jesus Christ.”

I. “He commanded them that they should not depart from Jerusalem, but wait.” This was not an easy thing for them to do. Flushed with the memory of the glorious things which the Master had been revealing to them, they were doubtless in a mood to go everywhere proclaiming His kingdom. But return to Jerusalem, said He, “and wait.” There were good reasons for this requirement.

1. It was proper that Jerusalem should be geographically the point of departure for the new order of things. “Salvation is of the Jews.” “Go ye everywhere, beginning at Jerusalem.” Here is the metropolis of redemption (Mic_4:2). It begins in Jerusalem, the capital of Jewry, and proceeds to Rome, the capital of the world.

2. The disciples needed a season of mutual conference and prayer. To hasten to their work fitfully and each for himself would be to court despondency and failure.

3. They were to “wait” for a special preparation. They were not yet ready for their work. It pays to be well prepared for anything, most of all for the work of the kingdom of Christ.

II. Our Lord in this last interview with His disciples gave them, with renewed emphasis, the glorious promise of the Holy Ghost. This was “the promise of the Father” (Joh_14:16; also 15:26). The man who imagines that he can set about the affairs of the kingdom of righteousness in strength of his own will make a lamentable failure of it. Let him tarry at Jerusalem until he has received the promise of the Father. When the fire descends upon him, and he is endued with power from on high, nothing will seem impossible to him.

III. In this last conference of Jesus with His disciples He disclosed to them the plan of future operations. Had the attention of a passer-by been directed to the six-score or thereabouts who were gathered on Olivet on this occasion with the remark that these few working people—this feeble folk like the conies—were being organised for universal conquest, he would have pronounced it the wildest scheme that was ever beard of. Jesus not only gave the disciples to understand that He Himself was, through the influence of His ever-present Spirit, to take charge of the propaganda, but He issued clear and specific directions as to how it should be carried on.

1. For reasons already noted, they were to make Jerusalem their starting-point.

2. They were to wait for the baptism of the Holy Ghost. This was to mark their initiation into the dispensation of the Spirit, or new order of things.

3. They were to proceed in their work with a clear understanding of the fact that

their only power was from God.

4. The followers of Christ were to be “witnesses unto Him.” Words in due season, spoken from the pulpit or anywhere else, are like apples of gold shining through the meshes of a silver basket; but a Christlike life is like a lighthouse on a rocky coast: multitudes are saved by it. All lives, indeed, are testimonies; every man on earth is lending his influence in behalf of truth or falsehood, for Christ or against Him. Character will out. Our creed is the thing we live by.

5. This witnessing must be universal. “Ye shall be witnesses unto Me both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost parts of the earth.” Observe, the disciples are not made responsible for the conversion of the world, but only for its evangelisation. They are to see that the story of redemption is told everywhere; and God Himself will do the rest.

IV. Then cometh the end. “He shall so come in like manner as ye have seen Him go into heaven.” The consummation of the Divine plan for the deliverance of our sinful race is to be signalised by the second coming of Christ.

1. When? “It is not for you to know the times and seasons which the Father has put in His own power.” This ought to be enough. The kingdom of God cometh not with observation. The appointed time is a state secret, and we cannot guess within a thousand years of it.

2. How? “In like manner as ye have seen Him go into heaven.” In like manner His re-coming is to be a real personal advent.

3. What then? It behoves us to watch. Not to watch as do certain wiseacres, who lean indolently out of their windows with eyes towards the east, but as the Lord’s faithful workmen, who have much to do and know that the husbandman may return at any moment. “Why stand ye gazing up into heaven?” (D. J. Burrell, D. D.)

Waiting for the promise of the Father

I. What the disciples were commanded to wait for—“the promise of the Father,” i.e., the fulfilment of the promise.

1. Not that the Spirit of God had been absent at any time from the Church. There could be no Church without Him. We find David praying, “Take not Thy Holy Spirit from me,” etc. Now that Christ had finished the work of redemption, the Holy Ghost was to be given on a scale so new that we are told “the Holy Ghost was not yet given, because that Jesus was not yet glorified.”

2. “Which ye have heard of Me” sends us back to the promises in Joh_14:-16.

3. But why did Christ call this emphatically, “the promise,” as if there had never been another? Because—

(1) Of the large place which the promise occupied in the Old Testament, the Father’s word (Pro_1:23; Isa_32:15; Isa_44:3; Eze_36:27; Eze_37:9; Joe_2:28; Zec_12:10).

(2) Of the all-comprehensive character, of the promise—as inclusive in fact, of all the Father’s promises. “If ye then, being evil … how much more shall your heavenly Father give the Holy Spirit”—comprehensive of all good gifts together—all that the Church needs for the work of the ministry, ordinary and

extraordinary, all that the individual soul requires—life from the dead. Union to Christ by faith, justification, holiness, prayer, grace, glory.

(3) Of the Father’s peculiar delight in this promise, that it is a promise specially dear to the Father’s heart, so lending a new emphasis of encouragement to the words of Jesus, “If ye, being evil,” etc.

II. The import of the waiting for the promise.

1. Looking for it under a profound conviction of its absolute necessity, and its full sufficiency. Once and again Christ had taught this when, after they had toiled all night and taken nothing, immediately on the putting forth of His power, they enclosed a great multitude of fishes; and when He said to them, “Greater works than these shall he do, because I go unto My Father,” “He will convince the world of sin, and of righteousness, and of judgment.” They were to wait at Jerusalem somewhat in the Spirit of God’s prophet, when the Lord set him down in the midst of the valley of dry bones.

2. Pleading for it with the Lord in prayer. The best comment on this is the actual waiting (verses 12-14). And in the same attitude we find them, at the opening of the second chapter. It evidently never entered their minds that, having the promise, they might abide its fulfilment in listless indolence. They had drunk into the spirit of those words, “I will yet for this be inquired of by the house of Israel, to do it for them.” None of those disciples said, “Oh, it’s only a prayer-meeting!” Assuredly, if there were addresses at these meetings, yet the business was prayer. I doubt not that the drift of any exhortations would simply be, to call up examples of “the promise of the Father,” and to impress the more deeply on every heart its glorious certainty—its urgent necessity—its all-comprehensive preciousness and sufficiency. The scope of them all would be, “Ye that are the Lord’s remembrancers, keep not silence, and give Him no rest, till He establish, and till He make Jerusalem a praise in the earth.” What definiteness of aim would characterise these prayers! How would they exemplify the words of Jesus, “If two of you shall agree on earth,” etc.

3. Intense longing desire and patient believing expectation. The term “wait” signifies to wait round about a thing, as in anxious expectation. “They continued”—“stedfastly persisted with one accord in prayer and supplication.” Agreed together as touching that which they should ask, how would they “fill their mouths with arguments,” drawn from their own utter insufficiency, from the world’s ungodliness and misery, from Jehovah’s power, and grace, and faithfulness to His own pre-eminent promise in Christ! “Oh that Thou wouldst rend the heavens,” would be their spirit, if not their language, “that Thou wouldst come down, that the mountains might flow down at Thy presence!” They had only the naked promise; but it was enough. If, in respect of longing desire, they were as when Elijah said to his servant, “Go up now, look toward the sea”—in respect of patient believing expectation, they were as when the servant went up and looked, and said, “There is nothing,” and Elijah said, “Go again seven times.”

III. The commandment to wait. This was quite as express as the promise—the means no less necessary than the end. To whom was it given? It is very clear that the apostles did not regard it as belonging exclusively to them. We find associated with them the private members of the Church. Did it then belong exclusively to the disciples of that age? This question turns on a very simple issue. If the transactions of the Pentecostal period exhausted the riches of “the promise of the Father”; or if the Church and the World now no longer stand in need of them, then, doubtless, the commandment must have ceased.

But if only the first-fruits of the promise were reaped in the apostolic age, if darkness yet to a mournful extent covers the earth, if the dispensation of the covenant of grace under which we live is termed expressly “the ministration of the Spirit,” if that word abides the inheritance of the Church, “I will pour out of My Spirit upon all flesh,” with numberless words like these, “The earth shall be full of the knowledge and glory of the Lord, as the waters cover the sea”—then it can admit of no doubt that the commandment belongs to us at this hour. Then we, no less than the apostles, are not warranted only, but commanded “to wait for the promise of the Father.” Then it is ours to meditate on all that that expression implies; to plead for it with longing desire and patient believing expectation in secret, in the family, in the social meeting, in the public assembly. (C. J. Brown, D. D.)

Waiting upon God in His ordinances

It is usual for ships to ride a long time in a roadstead, when they might be in the haven; and wherefore do they so? but that they may be in the wind’s way, to take the first opportunity that shall be offered for their intended voyage. Even thus should all good Christians do, anchor, as it were, in the house of God, even then when they seem to be becalmed, that they cannot stir and move themselves about holy duties as they were wont to do; yet, even then, ride it out, hearken what God will say to their souls, wait upon Him in the use of means; not in an Anabaptistical phrensy, refusing to attend upon duty till the Spirit move them; but look up unto God for life, and seek it from Him in their attendance upon His holy ordinances.

The disciples waiting at Jerusalem for the promise of the Father

Conversion to the individual and revival to the Church, is God’s great end in the dispensation of grace. The means are the manifestation of Jesus Christ, through the outpouring of the Holy Ghost. Hence the personal reception of the truth and the personal presence of the Spirit are alike essential. Hence in every case the first and most promising symptom is increasing thirst for the Word, with increasing dependence on the Spirit. Where the Word of God is set aside or undervalued, whatever else is substituted in its place, there will be no depth or reality in spiritual exercises. There may be abundance of bustling activity about the things of God, but, apart from the Holy Ghost, there will be no real conversion or revival. You may have Herod, hearing gladly and doing many things, but retaining his besetting sin—Simon Magus, asking in his terrors an apostle’s prayers, but persisting in the way to heresy and perdition—Felix, trembling, but stifling conviction. These disciples were waiting in—

I. Devout expectancy. They had been commanded to wait; and expectation is essential to a patient waiting upon God. It is far easier to do much than to wait long. The disciples’ hearts must have burned to go out upon the world with unhesitating confidence in their miraculous powers, and in the strength of their marvellous message. But they had learned, amid recent events, a lesson of self-distrust. So, day after day, they waited on in silence, though charged with a message fitted to convert the world. “He that believeth shall not make haste.” He will judge nothing, do nothing before the time. Till in the Spirit Himself, He will not attempt to force the Spirit’s work. Such a state of expectancy is essential to a patient continuance in well-doing. Without expectation there will be no truth, no prevailing power in prayer. Thus it is that, because men have ceased to expect the outpouring of the Spirit, the heavens have become as brass. Because they see no cloud above their head, they will not climb the mountain-top to watch the little cloud

that faintly fringes the horizon. They expect nothing, wait for nothing, and that is all they get. For the law of God is, according to thy faith, so shall it be unto thee. Delight thyself also in the Lord, and He will give thee all the desires of thine heart. Plead the Father’s promise, and be assured of the Father’s performance. For the promise is to you, and to your children, and to all that are afar off.

II. Earnest desire. It is in the heart of the believer, in the bosom of the Church, that the promise of the Father first takes effect, and the first symptom of it generally is the panting of the soul after God—the longing of God’s weary heritage for a season of refreshing and revival. And such a season awakening new desires, communicates a new impulse to the entire body of Christ. In her deadness it comes and tells of reviving life, in her weakness of returning power, in her hopelessness of opening prospects of success. Thus we cannot but long for the outpouring of the Spirit in Pentecostal fulness. In His absence we can work no deliverance, communicate no life, have no comfort, enlargement, nor refreshing fellowship with God.

III. Earnest and united prayer (verse 14). Prayer is the spontaneous offspring of expectation and desire. It is hope’s utterance before God. It is faith recognising God as the Giver of every good and perfect gift, and asking whatever it wants. Give faith a promise, and immediately it will transform it into a prayer. Hence, wherever faith exists the special promise of the Father becomes the object of special prayer. As promised, it is expected; as good, it is desired; as freely given, it is frankly asked. Secret prayer is the life of the individual; social prayer, of the community; congregational prayer, of the Church. The soul that lives in the neglect of secret prayer is dead. Family prayer is no substitute—cannot, indeed, exist without close personal intercourse with God. And as for social meetings for prayer to be of any avail, they must be inspired by a life derived in secret communion from Jesus. What meetings ye might have, though but two or three of you together, were each to bring the life, the fervour, the heaven-breathing spirituality of soul, just come down from meeting alone with God upon the mount. These are the united prayers that have power with God. For so soon as the people of God in any neighbourhood are baptised with the spirit of prayer, they will come to know each other by a secret sympathy. The Father rejoices over such meetings, for it opens up to Him a channel for pouring down the streams of life, for meeting their largest desires with a still larger outpouring of His Spirit; and Jesus, how He rejoices! for He knows what blessings they will get; and the Spirit Himself rejoices, for He is ever on the wing to hasten down and join such companies.

IV. Seclusion from unnecessary intercourse with the world. There are, indeed, duties which we owe in the various relations of society from which it is not the will of God to call us away. With all this, however, there must be habitual separation unto God. The Holy Dove will not come to us in the crowd. It is when the doors are closed and the world is shut out that Jesus comes with power upon His lips, and love in every tone of His voice, and breathes on us and says, “Receive the Holy Ghost.”

V. The fellowship with one another (verse 12-14, 2:1).

1. The Lord loves to see His family dwelling together in unity. Parents, can you not understand our Father’s feeling in this? If, then, ye being evil, etc. God is doubtless to be found wherever there is a humble and believing heart, but nowhere surely in such manifested love as in the bosom of His loving family, met together to wait for the promise of their Father (Son_1:7-8; Eze_34:11-12).

2. It is our strength and safety to walk together through the wilderness, to keep together on the battlefield. (W. Cousin.)

The Spirit essential to the establishment of the Christian Church

In the Old Testament the doctrine of the Spirit had been revealed in its great outlines. In the Gospels the subject is more fully treated in connection with the person and history of Christ. In the Acts there is a great advance, for full and distinct testimony is borne to Him in sixteen out of its twenty-eight chapters. His path in the Scriptures, like that of the sun, “shineth more and more unto the perfect day.” In the text He is called “the promise of the Father.” To Him the attention and hope of the Church had been long directed as the largest gift of a Father’s love. The Old Testament writers had taught believers to look forward to Him as the consummation of their hope, and for Him the disciples were now bidden to wait. This command was—

I. Seasonable.

1. The circumstances of the disciples were peculiarly trying. They had scarcely recovered from the shock of their Lord’s death. His presence was now very occasional, and was about to terminate. In their discouragement they needed to have their hopes assured.

2. Besides on what a stupendous enterprise they were about to be engaged. Moses trembled to undertake His mission. Jonah fled when commanded to go to Nineveh. Jeremiah excused himself by saying, “I am a child.” What, then, must the apostles have felt?

(1) They were to be the founders of a new dispensation, against which the prejudices of their countrymen and the enmity of mankind would be aroused.

(2) One feature of this dispensation, creating the utmost difficulty with Jew and heathen, was its spirituality. Gorgeous economies were to be supplanted by that which had no attraction for the carnal eye.

(3) Their one business, which as exclusive Jews must have been very repugnant, was to bring the whole world under the power of this dispensation. How seasonable then the command. We read in Revelation, that before a mighty work was to be done in the earth, “there was silence in heaven about the space of half an hour.” In like manner our Lord claimed the attention of His disciples. Their minds were brought into the most desirable attitude. They were made to feel that they and their cause were in God’s hands, and were drawn to constant prayer. They obeyed His word, “Wait on the Lord; be of good courage, and He shall strengthen thy heart.”

II. Necessary. Without this promise they were entirely disqualified.

1. They were few.

2. They were destitute of those outward qualifications of station and influence, which are generally thought to promise success.

3. They laboured under its greatest mental and moral disqualifications. They were—

(1) Slow to learn the truth.

(2) Timid in the extreme.

(3) Worldly in their ambition.

(4) Contentious in their intercourse.

All this considered, no wonder they had been hitherto unsuccessful. They little understood their ministry, had not much heart in it, and wanted unity. How fitting, then, that they should have to “wait for the promise”!

III. Effectual. The command had a mighty influence. They did wait, and engaged in exercises becoming such a period. Already there were indications of what would be done for them by the Spirit. But the earnest was small compared with the realisation of the promise.

1. The slow of understanding were made quick of apprehension.

2. The cowardly were made bold.

3. The earthly were made heavenly minded.

4. Their only rivalry now was who should bear to do most for the common cause.

5. The effects were such as might be excepted. Their “word was with power.” “Mightily grew the Word of God and prevailed.”

IV. Instructive. The great lessons are as applicable to us as to them.

1. Without the Spirit we are disqualified for the work of God.

2. We should engage in every special work only in His strength. It is not enough that we have the Spirit. We need to be enriched afresh by His grace.

3. Hence He must be diligently sought.

Conclusion:

1. How inexcusable we are if we do not obtain “the promise of the Father.” “Ask and ye shall receive.”

2. How great the influence which this doctrine should exercise over us. How pure, heavenly, and energetic we ought to be. (J. Morgan, D. D.)

The need of waiting

No wise man or woman will enter hastily upon any great work. In proportion to the greatness of the work is the amount of thought, care, and training necessary for its successful accomplishment. History will teach us that those enterprises have usually been most successfully accomplished for which the workers have been most carefully trained. We know that the higher the class of work the more skill is required in the worker, great delicacy is required in the treatment of the raw material; time and care and skill must be used in its manipulation, otherwise no high degree of perfection can be looked for in the fabric to be produced. We often find that nothing is easier than to spoil or damage that which we are trying to improve or refine. And the more we study the matter the more shall we be convinced that what the world terms ability or power—in other words, the possession of skill—is not so often an innate gift, as a faculty gained by much study and practice. These truths are, if we may use the expression, true in the highest degree with regard to Church workers and all kinds of Church work. The material upon which they work, and with which they work, is the most delicate and the most easily spoiled in the whole world; for that material is the heart, will, mind, conscience, character of man. The fabric they are endeavouring—by the aid of God’s

Holy Spirit—to produce is human nature refined, purified, ennobled, brought by long and careful training into Christlikeness, continually made more and more to approach and resemble the perfect Example, Type, and Pattern of the Divine humanity. But ere the active, aggressive missionary work to which the apostle had been called, commences, there is to be a solemn period of pause, during which they may at once meditate upon the experiences of the past and fit themselves to receive the promised gift. Through haste we often fail together, and preserve the results of experiences through which we have passed; through haste we also often fail from want of preparation to use aright an opportunity when it presents itself to us. The loss is then double, for it is the loss both of harvest and of seed-time. We forget to reap; we are not able to sow. (W. E. Chadwick, M. A.)

John truly baptized with water, but ye shall be baptized with the Holy Ghost.

True baptism

Last words of our Lord. Dispensation of John: baptised with water, not in.

I. John’s use of water. Baptism.

1. A sign of universal pollution, from the womb. Repentance.

2. Acknowledgment of guilt, and need of pardon.

3. Acknowledgment of corruption, and need of holiness.

4. Profession of thirst after refreshing comfort.

5. Profession of helplessness. None baptised themselves.

6. Profession of cleansing the outside.

II. Insufficiency of John’s baptism.

1. Material water cannot cleanse the soul.

2. It is not saving, witness Simon Magus. “You shall be baptised,” etc.

3. The water flows off, dries up; the effect superficial.

4. The testimony of John himself: “I indeed.”

5. The declaration of Christ in the text.

III. General necessity of the baptism of the Holy Ghost.

1. All tainted with original sin, must be born again.

2. All guilty, must be pardoned (chap. 2. and 10.).

3. All unholy, must be sanctified. Catechism (Rom_8:1-39.).

4. The corruption is spiritual and deep. Fire refines.

5. All are miserable, and need the Comforter and kingdom.

6. All helpless and Christless till then. “If any man,” etc.

7. All are unfit for heaven and bliss, without love, melting—uniting.

8. Particular necessity for ministers:

To preach the Word with power. To bear up under troubles and persecutions. To be directed into all truth, and to testify of Jesus, though not to work miracles and speak with tongues.

IV. The season. “Not many days hence.” When prepared with prayer anal faith, united, in one accord and tried. The day is not fixed, that we may expect daily and yet not faint. Application—

1. Unconverted. Rest in no baptism, but that of the Holy Ghost and fire. Water baptism will condemn you alone.

2. John’s disciples. Promised, the thing promised, the time. Oh, continue praying with one accord!

3. Believers. You want fresh baptism, till the Holy Ghost, which is grace, fill your soul. (Preacher’s Analyst.)

The baptism of the Holy Ghost

The same shower blesses various lands in different degrees, according to their respective susceptibilities. It makes the grass to spring up in the mead, the grain to vegetate in the field, the shrub to grow on the plain, and the flowers to blossom in the garden; and these are garnished with every hue of loveliness—the lily and the violet, the rose and the daisy: all these work by the same Spirit who renews the face of the earth. The influences of the Holy Spirit, descending on the moral soil, produce “blessing in variety”—convictions in the guilty, illumination in the ignorant, holiness in the defiled, strength in the feeble, and comfort in the distressed. As the Spirit of holiness, He imparts a pure taste; as the Spirit of glory, He throws a radiance over the character; as the Spirit of life, He revives religion; as the Spirit of truth, He gives transparency to the conduct; as the Spirit of prayer, He melts the soul into devotion; and, as the Spirit of grace, He imbues with benevolence, and covers the face of the earth with the works of faith and labours of love. (T. W. Jenkyn, D. D.)

No better for the baptism of fire

In some parts of the world there are certain boiling springs, called geysers. Their peculiarity is, that at irregular intervals they send up spurts of boiling water, and then are silent for a considerable time. Travellers will tell you that at the time when they are silent you would find it very difficult to believe that water would ever issue out of such an orifice at all. There was a revival some years ago, was there not? The gracious rain came down upon God’s inheritance. How earnest you were—how active! But the revival passed away, and your warmth and fervour and energy passed away with it, and those who look on you find it very difficult to believe that you have ever been zealous in God’s service at all. (W. M. Punshon.)

A witnessing Church—a Church baptised with the Holy Ghost

1. The last interview with dear friend, and his last words, are wont to be embalmed in

,fragrant remembrance.

2. A comparison is made between the baptism with the Holy Ghost, and John’s baptism. Such as truly turned from sin to God were prepared as a dwelling for the Spirit. Repentance from dead works went before—the new unction from above came after.

3. Notice also the time—“not many days hence.” God is sovereign in fixing a fulness of time, and we may not ask why that time was appointed. But on our part it is necessary to know our want of the Spirit, and to feel it, that we may welcome Him with the more delight to testify of Jesus. Often, alas! have we returned with nothing but the toil for our pains, because we did not wait to pray down the Spirit. In opening up the doctrine, consider—

I. The baptism.

1. Its nature. That more is meant than renewal is plain from this, that the disciples were already in Christ. This baptism is the great promise of New Testament times. Before Pentecost, God’s children were not wholly exempt from the spirit of bondage; but in the days of the apostles the saints in general seem to have enjoyed the promise of the Spirit through faith. The Holy Ghost is the first fruits of glory. Are we baptised with the Holy Ghost? Then—

(1) Not only condemnation ceases, but refreshing from the presence of the Lord is realised.

(2) Then, forgiven much, we love much, and give ourselves to Him who gave Himself for us.

(3) It is the nature of fire to send forth light; and when the Spirit comes, truth is shed abroad upon our hearts.

(4). Fire warms, and the Spirit kindles our cold souls into a flame of love to God and man.

(5) The approach of this genial spring to the barren winter of our hearts, opens the blossoms of new life of humility, and godliness.

(6) It is the nature of fire to spread abroad. And when the Spirit comes the words of Jesus spread like a conflagration from mouth to mouth.

2. Its marks.

(1) The unction of heavenly knowledge, whereby we know all things—for no sooner did the Spirit come upon them than they who, a few days before, Christ reproved as slow of understanding, came, in the twinkling of an eye, to a clear, vivid understanding of the things of God.

(2) Self-denied humility: for however envy and a proud thirst for honour held possession of their minds before, they now discover a single eye to the Redeemer’s glory. If we are filled with selfcomplacency, as if we stood in need of nothing—if we cannot bear to be wholly laid in the dust, we have not seen the Spirit, neither known Him.

(3) Boldness. For however timid before, the disciples no sooner receive the Spirit than they come forth like different men, to speak the Word without fear. If we can sit in easy fellowship with sinners, not seeking to save souls, not daring to encounter the adversary face to face, we show that we are not baptised as with

fire!

(4) Decision. For however the disciples might be diverted from prayer and the work of Christ before, no sooner did the Spirit come than they gave themselves wholly to these things. How can we, then, have received the heavenly baptism, if we are without the habit of religion, if our efforts are but fitful, if we neglect present duty, and yet cherish the romantic hope of future service in a post which God has not required us to fill?

3. How shall we obtain this baptism, and on what occasions is it given? Such as already enjoy the baptism of repentance for the remission of sins may obtain supplies of the Spirit a thoUsand-fold greater than any they have ever known. Are we faithful in a little? God’s rule is, To him that hath shall be given, and he shall have abundantly. This heavenly unction is conferred—

(1) When we keep the Lord’s word, and show a humble, penitent compliance with His will. Behold this in the disciples who were enjoined to tarry in Jerusalem till the Spirit came—who were neither to return home to Galilee, nor to distract their minds with worldly cares.

(2) When some heavy trial, some arduous duty, is ]aid on us for the sake of Christ. Witness John in the spirit amid the wilds of Patmos, or Paul glowing with the love of Christ, and singing praises in the inner prison.

(3) When we are unceasing in the prayer of faith. Ten days had the disciples continued, when, of a sudden, the Spirit came. The prayer which brings down the Holy Ghost is not that which ceases if not heard at once, that is content to stop with praying out some little enjoyment of God’s presence. Every day would be a -Pentecost if we prayed like a Cornelius—if we heard the Word like the three thousand, and prized it like the eunuch.

II. A Church is only so far a witnessing Church as it is thus baptised with the Holy Ghost. “After that the Holy Christ is come upon you … ye shall be witnesses unto Me.”

1. The Redeemer does not send skilful orators, but witnesses, such as have seen with spiritual eyes and heard with spiritual ears. A witness must know what He testifies; he believes and therefore speaks. Many have nothing they can testify. Can he be a witness of the Cross of Christ who does not daily look to it for pardon? Can he be a witness of the Lord’s abiding with His people who knows not in his heart a daily intercourse with Jesus—who has not the witness of the Spirit that he is a child of God?

2. Christ makes it plain that a new unction must visit His followers before the blessing spreads to the impenitent. A Church cannot long continue to display a living testimony, unless this baptism is repeatedly renewed; and to hold forth, like many declining Churches of the Reformation, a form of sound words, when the Spirit is sinned away, is but like a removed sign-post carried down a swollen river. For it is not protests, or creeds, or formularies, but living souls under the baptism of the Spirit, that makes a witnessing Church. (G. Smeaton, D. D.)

Acts 1:6-8

Wilt Thou at this time restore again the kingdom to Israel?

Before the Ascension

I. The question of the apostles.

1. The great awe produced by the first appearances of the risen Christ has worn off during the forty days. He and His are engaged in familiar converse as in days of old.

2. The apostles are not backward to ask a question; and it reveals their old notions of Messianic dominion still indulged. They still think of the restoration of “the kingdom to Israel.”

3. But their expectations are now high and eager.

(1) They feel the power of God’s kingdom in their hearts.

(2) They have been told of the “promise of the Father” (Act_1:4), of a “baptism of the Holy Ghost.”

(3) They expect now, “at this time,” a glorious manifestation of “the kingdom.”

(a) How prone we are to mistake God’s times and God’s ways, which are not as ours (Isa_55:8-9).

(b) How anxious we are to hurry on God’s dispensations; not considering the Divine slowness (1Pe_3:9), which waits for our salvation, though we are so impatient for manifestations of great results in the work of His kingdom. Apply this to missionary efforts.

(c) How careful we ought to be, not, as it were, to suggest or dictate to Him the how or the when, since “He doeth all things well.”

II. The answer of our Lord was—

1. A concealment (Act_1:7). It is not for the apostles to pry into the “secret things” of God. These are “put in His own power,” and even Jesus, as Son of Man, may not possess them (Mar_13:32). Learn—

(1) Ascension-tide and the Second Advent are closely connected in many points. The moment Jesus had gone, the minds of the apostles were to be fixed on His return (Act_1:11). He was then to them what He has been to Christians in all

ages, #�$ρχοµενος.

(2) We stand at the threshold of the Second Advent, as they did at that of the Ascension. Our curiosity in religious things often centres on it. And of it Jesus answers just as He did to the apostles (Mat_24:36).

(3) The fact is certain, the time is concealed from us.

2. A revelation (Act_1:8), in which Jesus gives—

(1) A reminder of His departure, because the Holy Ghost was not to come until He had gone.

(2) A promise of spiritual strength. A certain “power” was to be given them.

(3) A prediction of the spread of the gospel, by a set progress in a definite order, beginning at Jerusalem, ending only at the compass of the globe.

Learn:

1. There are certain things put in man’s “power,” just as there are some kept in God’s.

2. These are, chiefly, to know the mind and will of God by the teaching of the Holy Spirit, which He has promised, and which He gives.

3. In receiving the Holy Ghost, we “receive power,” not only to know, but to do God’s will (see Deu_29:29). Spiritual knowledge and strength are that we may work, not speculate.

4. We are to be “witnesses” of the ascended Jesus—

(1) By our own heavenly lives (Col_3:1-2);

(2) by our realisation of His mediatorial work (Heb_7:23);

(3) by our co-operation in all efforts for the making ready of His way to return and take to Him His great power and reign. (T. H. Barnett.)

The disciples’ question

I. Authorised as a question of—

1. Strong faith which expects the kingdom.

2. Tender love which wishes the salvation of the world.

3. Holy grief which feels for the miseries of the times.

II. Unauthorised as a question of—

1. Carnal impatience which wishes to see the Kingdom of God coming with external show.

2. Spiritual curiosity which will pry into what the Father has reserved for Himself.

3. Pious indolence which, with folded hands, looks at the clouds instead of working for the Kingdom of God in the calling entrusted to it. (J. P. Lunge, D. D.)

Christ’s last words to His disciples

Frequent were the interviews which Christ had with them previous to His death; ten times He was with them after His resurrection; but here is the final interview. The best things on earth must come to a close. The Divine drama is now over. These are words of—

I. Correction. The old prejudice came up—the making of Jerusalem imperial mistress of the world. This had been the brilliant dream of their race for ages.

1. The question indicated the working of several wrong elements.

(1) Materialism. It was asked in spite of the spirituality of their Master’s teaching. The empire of truth and love which Christ came to establish, compared with which all earthly kingdoms were passing shadows, had not yet penetrated them with its transcendent glory.

(2) Prejudice. Such temporal dominion they had been taught in their childhood to anticipate. The idea was reached not by conviction but tradition; and without

examination it had been allowed to grow with their growth. Christ’s teaching which bore directly against it had failed to shatter it.

(3) Ambition. Probably they expected to be leading ministers.

(4) Curiosity. They were prying into that which lay out of their province, and should have directed their inquisitiveness not to kingdoms, but to duties.

2. Christ corrects this morally mistaken state of mind. He does not say that there shall be no restoration; He leaves that with the enlightening Spirit about to descend. His words served—

(1) To check the spirit of idle curiosity concerning the future. Let the future alone; that is to reveal itself in history, and is not to be ascertained by human inquiry. Your duty is with the present, out of which the future grows. Would that modern prophet-mongers would listen to this.

(2) As a ground for unbounded trust, “The Father hath put in His own authority. All futurities are in a Father’s hands, and are hidden out of love. Were the veil to be withdrawn, our social arrangements would be shattered, our free agency destroyed, our powers of action paralysed.

II. Encouragement. “But ye shall receive power.”

1. Miraculous.

2. Moral—the power that made them brave, faithful, magnanimous, self-sacrificing, successful—the greater of the two. This encouragement was opportune coming as it did after His caustic rebuke. The power promised transcends the political power of kingdoms. It is a power to change the heart of kings, to regulate the springs of empire, to mould the governments of the world. The old theocratic kingdom of Israel was but a faint type of Christ’s.

III. Direction. “Ye shall be witnesses.”

1. The nature of their ministry—“witnesses.” Hence their preaching at first was little more than a honest and fervent declaration of facts (Act_2:22-36; Act_3:12-26; Act_4:8-12; Act_5:29-42). These men left all the theorising for weaker but more pretentious men of later ages.

2. Its universality and its philanthropy embraces the world.

3. Its method. “Beginning,” etc. This they followed (chaps. 2., 8.; Rom_10:18; Col_1:6-23). In this method we see—

(1) Unexampled mercy. Offering the gospel to His greatest enemies.

(2) Consummate policy.

IV. Benediction (see Luk_24:50). (D. Thomas, D. D.)

Christ’s last instruction to His apostles

I. The question of the disciples disclosed—

1. Their ignorance.

2. Their belief that there was a kingdom of God. They could not forget the Theocracy, nor lose the conviction that it would be restored. Why, then, not now, and by the

King?

3. Their benevolence and patriotism.

4. Their inquisitiveness and impatience.

II. The answer of the Master suggests—

1. That He can bear the inevitable ignorance of the good.

2. That His followers should cheek vain curiosity.

3. That there are times and seasons, eras and epochs, in the development of the affairs of the kingdom of God. The meaning of this is plain now, to a degree impossible then. Pentecost, the death of Stephen, the conversion of Saul, were “times.” The apostolic age, with its wonderful diffusion of the gospel, was a “season.” This age with its revivals, scientific spirit, and scepticism is also a “season.” Other times and seasons have yet to follow. How wonderful the wisdom which could plan them, and the authority which can put and hold them under full control.

4. That the pre-vision of these times and seasons is withheld from man. The wonders of Pentecost had to be waited for and felt and seen before their nature could be known. So with other epochs. (W. Hudson.)

It is not for you to know the times or the seasons.—

Times and seasons

I. The faith of the first disciples, in a brighter future for the world. That faith was founded on the predictions of the Old Testament and of our Lord. Patriotism and philanthropy inspired them to hope for great things for their countrymen; but piety lifted them into the faith that a new kingdom would be set up and Jesus be all in all. The Christian Church has never lost faith in the dawn of a better day for the world, and has laboured and prayed for it. We show ourselves unworthy of the apostles—in whose steps we profess to tread—if we do not “attempt great things for God, and expect great things from God.” Christ has promised a golden age, and though earth and heaven pass away, His words shall not pass away; “The kingdom of this world shall become the kingdom of our God,” etc.

II. The error of the first disciples, in allowing their faith in a brighter future to lead them into presumptuous curiosity. The disciples sought to be endowed with the faculty of pre-vision, but such an endowment was denied them. The old prophets were inspired to make known coming events, but the day and hour were hidden; and the apostles, no more than the prophets, could know when the events predicted concerning Israel and the world would occur. The error of the apostles has been repeated down to the present day. But age after age “would-be prophets” have had to revise their dates, and shift their scenes, and own, with shame that they had ventured out of their depth. The “second coming of Christ” and the “end of the world,” they are events about which even the angels in heaven do not know; the Father has them in His own hands, and they are safe there, and sure to be brought about in His own good time and way.

III. The duty of the first disciples in relation to their faith in a brighter future for the world as shown by the reply of their Master to the questioning of their presumptuous curiosity. Their duty was to be “witnesses,” to speak of what they had seen and heard, and not of what was hidden from them. It must have been a great joy to them to know

that the future was in the hands of the Father, who is too wise to err and too good to be unkind. And it ought to calm and cheer us that the times and seasons are not in the hands of a demon or an angel; and not in the clumsy and capricious hands of men, but in the hands of Him who can make the wrath of man to praise Him, and cause all things to work together for good. (F. W. Brown.)

Times and seasons not to be known by the best of men

I. What is implied in the text. That there are times and seasons which God hath appropriated to Himself, both to order and to dispose them.

1. The times and seasons of the world in general. As God first made it, so He governs it. He set a time for the beginning and for the ending of it. And He orders all its affairs (Act_17:24; Act_17:26; Act_17:31).

2. The times and seasons of States in particular. These are also appointed by God. He gives them being and continuance (Job_12:23; Deu_32:8; Dan_2:20-21; Dan_4:17; Dan_4:25; Dan_4:32). And when He has once written vanity upon them they come to nothing.

3. The times and seasons of individuals (Psa_31:15; Psa_39:4; Job_14:5). All men’s times are put in God’s own power, in regard of their space and quality, whether prosperous or afflicted. All this is to show us what great cause we have to wait upon God upon all occasions. He who is the Lord of our times should have the command of our services.

II. What is expressed. That it is not for you to know these times and seasons.

1. It is not your business. For the right understanding of this we must be mindful of the context. It is not said, it is not for you to know any times or seasons but those “which the Father hath put in His own power.” Consider—

(1) How far it is proper for us to know the times and seasons.

(a) Take it in a natural sense. It is proper for us to know the times and seasons of day and night, seedtime and harvest, winter and summer, and the like. These, it is true, God hath put in His own power, but they are not such as He hath kept to Himself, and accordingly we may take notice of them, for the improving of the opportunities of them.

(b) Take it in a civil sense—the times for buying and selling, war and peace (Ecc_3:8).

(c) Take it in a spiritual sense—the seasons of grace, the opportunities of salvation, the times of improvement (Luk_19:43; Jer_8:7; so Ecc_9:12; 1Ch_12:39.). To speak distinctly on this point, it concerns all men to know the sins and the miscarriages of the times (2Pe_3:17). The judgments and calamities of the times (Pro_28:5; Isa_26:11). The duties and engagement of the times (Rom_12:11).

(2) The sense in which it is impertinent. The change of affairs in States, the end and consummation of the world, etc.: such times and seasons as these it is not for you to know (Deu_30:20).

2. It is not profitable for you. It might please, as a matter of speculation, and so there are divers that busy themselves about it, but it cannot profit to edification. Nay, it is

rather prejudicial and inconvenient: partly as it perplexes, and partly as it takes men off from their duty.

3. It is not within your reach. The Father hath put them in His own power, and so out of ours (Mar_13:32). It is not for you, that is, for you—

(1) As men, by the strength and power of reason (Ecc_7:27).

(2) As Christians, by supernatural illumination. There are many things which are not known by the light of nature, which yet are known by the light of the Spirit; but this is not known by either (1Jn_2:20; 1Jn_2:27). Refers to things necessary to salvation, whereof this is none.

(3) As apostles, by Divine inspiration, or extraordinary revelation. As Christians have knowledge of more things than ordinary men, so apostles had knowledge of more things than ordinary Christians; and yet for all that they had not the knowledge of this. Consider this point—

(a) As it meets with men’s vain curiosity and affectation. There are many who trouble both their own and other men’s heads with such questions. But this answer of our Saviour puts them off from such scrutinies; for if it be not for you to know, then it is not for you to inquire. There are many things which are necessary—the deceitfulness of our hearts, the depths of Satan, the will of the Lord. Therefore seek to know these.

(b) As with men’s curiosity in inquiring, so with their presumption in resolving. It is not for you to know it, therefore it is not for you to determine it. There are a great many persons who not only make a search into this mystery, but also positively fix it.

Conclusion: It is not for you to know, but—

1. It is for you to believe; not to know the time, but to believe the thing; to believe that this day will come, though we know not when it will come (2Pe_3:3-4).

2. It is for you to expect; not to know when it will be, but to wait for it; to be always upon our watch and in readiness against the coming of our Master (Job_14:14; 2Pe_3:11-14).

3. It is for you to pray; not to know when it will be, but to pray that it may be; and to desire that it may be as soon as may be (Rev_22:17; Son_8:14).

4. It is not for you to know the times and seasons which God hath put in His own power, but it is for you to know the times and seasons which God hath put in yours. The times and seasons of affliction and correction, to be troubled for them; and the times and seasons of mercy and deliverance, to be thankful for them. (T. Horton, D. D.)

Times misinterpreted

If not for them, then for whom? Yet every age has had those who profess to be in the secret. They were in the Thessalonian Church, and Paul had to warn the disciples there to be on their guard against them. When Gallus renewed the persecution carried on by Decius Cyprian thought the judgment close at hand, and Milner remarks on this, “God hath made the present so much the exclusive object of our duty that He will scarce suffer His wisest and best servants to gain reputation for skill and foresight by any conjectures

concerning the times and seasons which He hath reserved,” etc. More than a generation ago an Edinburgh reviewer was not speaking without cause when he said of men who could see in the Apocalypse the current condition of Europe, and who told a British statesman to adopt that book for a political manual, that they were carrying on madness “upon too sublime a scale for our interference. We were brought up in the humble creed of looking at the prophecies chiefly in connection not with the future, but with the past; where a cautious divinity, looking backward, might shadow out marks of anticipation and promise, and lead our faith by marks of Divine foreknowledge, to an apparent accomplishment of the Divine will. But to use them as this year’s almanack; to put the millennium backwards and forwards, according as the facts of the last twelvemonth have falsified the predictions of the last edition; to jeopardise the State rather than tolerate a policy which might spoil a favourite criticism on some ambiguous text is to turn the apocalyptic eagle into the cuckoo of the spring.” Horace Smith had his fling at “Dr. C., who one month writes a book to expound the Apocalypse, and next month Another to refute his own argument.” The thoughtful and erudite author of “Small Books on Great Subjects” professes an ever-increasing disinclination to the study of prophecy, further than in its great features, remarking that man is not formed for the knowledge of futurity, and that it is seldom that he knows how to make use of it, being too apt to put himself in the place of God, and instead of looking on the affairs of the world as a course of things directed to the final amelioration of the human race, to denounce this or that men, sure or man as impious, this or that event as a judgment on evildoers. Wycliffe and Luther both expected the judgment in their century, Napier at the close of the nineteenth, and Sir David Lindsay at the close of the twentieth. These ventures serve to bring to nought the wisdom of the wise, and to show what false steps may be confidently taken in a darkness that is not felt; for if felt it would crave warier walking. (J. Jacox, B. A.)

The benefits to character of ignorance of the future

I. Man’s ignorance of the future. One department of knowledge God has in part spread before us, and is leading us continually further into His deeper counsels. The laws of nature, when we have once gathered them from the examination of the past become our almost certain guides for the future. But even here all things are not naked and open. The phenomena of the atmosphere cannot be predicted with unerring accuracy, and the earth still contains many secrets which may never be reached. There is, however, another department, where knowledge cannot be reduced to simple laws, and where the future is hidden. This is the department in which the agencies of God and man meet, where the plan of the great Ruler and the plans of countless finite beings run across one another. So many agents and interactions create a confusion and complication which none but infinite skill can disentangle, the results of which only God can foresee. In illustration of this, note—

1. That we find in our own experience, that the times and seasons of human life God has put in His own power. All of us can testily that an unexpected future has been unrolling itself. We make new acquaintances, and they affect our condition and prospects. Our plans are ever interrupted by events wholly unforeseen. Disease, misfortune, prosperity, and joy are as much hid from us as if the lot determined them.

2. The strange mistakes of the most practised men, as they stand on the threshold of great events. There are vast revolutions which alter the course of the world, and must

have had deep foundations in the past; yet the statesmen and philosophers of the time are slumbering without anxiety on the sides of the volcano. Nay, if some one, confident in the sway of general law, assured that the Divine government will have its way, ventures to predict in vague terms a coming disaster, the men of his time laugh at him. But the storm has come, and has left desolations which the predicter himself did not anticipate. Thus how little did the Senatorial party augur, when they required Caesar to resign his command, that they were urging on measures which would destroy the power of the aristocracy, change Rome into an empire, and bring on a revolution in society, law, and government! How little did Caiaphas or Pilate dream of the power that would go forth from that submissive man who lay under their hand! How little did Leo X. and the leading Italians imagine that Martin Luther would make an era, and start a movement that would never stop! Who thought a little before the French revolution, unless some dreamer regarded as wild, that all the thrones of Europe would be shaken, or that a man of Corsica would hold half the continent under his foot? “It is not in man that walketh to direct his steps.”

3. The prophets and apostles were kept to a great degree in ignorance of the future, §o that the times and seasons were not brought within their view. Some persons imagine that a prophet acquired a telescopic sight which penetrated all the details of the future. But Paul says, “We prophesy in part,” i.e., imperfectly.

II. The moral uses which this arrangement is intended to serve.

1. In the province of individual effort uncertainty as to the future, united with probability of success, taxes the energies of man and develops his character in a desirable way.

(1) The man who is certain of future good feels no impulse to secure it by his own exertions. The man who is uncertain has every motive to prevent ill-success, and will avail himself of all helps and guard against those faults which can obstruct his way. Thus are we hardened, made wary and careful; and the virtues of prudence, forethought, diligence, vigilance, courage, etc., are cherished in our souls.

(2) But how does this law act in respect to our spiritual and eternal interests? It is plain that entire inability to estimate the course of our future life would cut off motive, and entire certainty might plunge us into despair if the foreseen end were evil, and into carelessness if it were good. But now we have the highest motives to exertion—a probability of success, if our efforts are commensurate to the greatness of the issue, and a certainty of failure if we let earthly things take the control of our lives.

(3) As for the interests of the kingdom of God—as long as the law is that nothing is brought to pass but by the co-operation of God and man, that nothing but ultimate success and no immediate, sudden triumph is held out; it is plain that all this is most favourable to strenuous exertion.

2. It is well that we cannot foresee the mass of difficulties which may discourage us, and that all our trials do not press on us at once. Suppose that ignorance were exchanged for certainty; is it not evident that the mass of them would seem too great for human strength to move? Ignorance, the,,, is a great blessing, and without it we should not have courage to undertake anything good and great. We now encounter our toils and anxieties one by one; we conquer them in detail, and sweet hope lives through all the efforts.

(1) If a successful inventor could have taken one clear, full look of his long, dreary conflict with difficulties, would he not have fled from such a career? and thus is not the world indebted for much of its progress, for many improvements in science and art, to man’s ignorance of the future?

(2) Before a victorious war, if we had foreseen its length, its costliness in money and life; if the soldiers could have foreseen their hardships, wounds, defeats, is it not more titan probable that the majority would have shrunk from the contest, although certain of ultimate success? Of how many public and private efforts the same thing can be said.

(3) So also, when a man has devoted himself to the work of preaching Christ’s gospel, it is best for him to live in ignorance of the future. The apostles saw trials, etc., before them, but it was a mercy that they did not see the slow rate at which Christian truth has moved, the days of Mohammed, of papal darkness, of a divided, distracted Church.

(4) Who of us is not painfully conscious of fruitless struggles against sins, of a slow and fitful progress, of frequent declensions, etc. Now if all this had been foreseen, who could have collected courage enough to endure so much for the attainment of so little?

3. Man’s ignorance of the future aids the spirit of piety.

(1) It helps us to realise that God has a plan for us and for the world.

(2) It suggests to us our dependence and awakens our faith.

Conclusion:

1. According to analogy, prophecy will never shed more than a dim, uncertain light upon the future before its fulfilment. Christ gave no satisfaction here, and when Peter asked what should befall John, he received but an ambiguous answer—“If I will that he tarry,” etc. And so Paul went to Jerusalem, not knowing the things that should befall him there, etc. And the history of interpretation shows that thus far the Church has made little progress in applying prophecies to particular events.

2. He who gains character out of the uncertainties of life is a great gainer. He has learned in the dark not only those qualities of character which make him a good actor in these earthly scenes and which generally insure success; but he has learned also how to depend on God, to trust in His providence, and to secure His co-operation. He is thus fitted for eternal life, for its employment, for its revelations. (T. D. Woolsey, D. D.)

Limitation of human knowledge

Dr. Ludlow, my professor in the Theological Seminary, taught me a lesson I have never forgotten. While putting a variety of questions to him that were perplexing, he turned upon me somewhat in sternness, but more in love, and said, “Mr. Talmage, you will have to let God know some things that you don’t.” (T. De Witt Talmage.)

God’s plans are in His own keeping

You cannot set the world right, or the times, but you can do something for the truth; and

all you can do will certainly tell if the work you do is for the Master, who gives you your share, and so the burden of responsibility is lifted off. This assurance makes peace, satisfaction, and repose possible even in the partial work done upon earth. Go to the man who is carving a stone for a building; ask him where is that stone going, to what part of the temple, and how is he going to get it into place, and what does he do? He points you to the builder’s plans. This is only one stone of many. So, when men shall ask where and how is your little achievement going into God’s plan, point them to your Master, who keeps the plans, and then go on doing your little service as faithfully as if the whole temple were yours to build. (Phillips Brooks.)

God has His own plans

At this time, all ever the trees, and throughout the grass, is deposited the condensed moisture o! the air; and silent dewdrops are on every flower and every leaf. If you go and look at them in the darkness of to-night, there is no form or comeliness in them; but by and by God will have wheeled the sun in its circuit so that it shall look over the horizon; and the moment its light strikes these hidden drops, small and scattered, every one shall glow as if it were a diamond, and all nature shall be lighted up with myriad fires, each reflecting something of the Divine glory. God has His own plans. He never told us in full what they are. We know this, however: that we are fragmentary in our lives; that it takes many to make the one idea of God; that the work of past generations is hinged upon this, and that the work of this generation is hinged upon that of generations to come; and that God sits in sublimity of counsel, putting part with part, so that when we see the connected whole, the things that now seem most insignificant will shine out in wonderful beauty and magnificence. (H. W. Beecher.)

Human knowledge limited

There are things in every life which we cannot understand now—troubles, disappointments, sickness, poverty, death—but the time will come when all will be plain. I suppose no one at the beginning knows the full meaning of his life, or for what some of his experiences are training him. Robert Raikes had no vision of the millions studying in Sunday schools every Sunday; he only saw his present work and duty. John Bunyan, shut up in prison for the best twelve years of his life, while longing to preach the gospel, and thousands were eager to hear him, had no conception that “Pilgrim’s Progress” would enable him to preach to millions instead of thousands, and for centuries instead of years. So we, in our feeble beginnings, our narrow circumstances, our trials and disappointments, may know that if we are faithful we shall understand hereafter the meaning of all, and rejoice in the way God has led us. (F. N. Peloubet.)

God’s decisions unknown

I remember once sailing over the crystal waters of Lake Superior. We had come out of the muddy waters of Lake Huron during the night, and early in the morning I came on deck, and looking over the prow, started back in instinctive terror, for, looking down into the clear waters of that lake, it seemed to me as though our keel was just going to strike on the sharp-pointed rocks below; but I was looking through fifty or sixty feet of clear water at the great rock bed of the lake over which we were sailing. Now we endeavour in

vain to fathom God’s judgments. As by a great deep they are hidden from us. But by and by, through the mystery we shall see and shall understand. (Lyman Abbott, D. D.)

Ensnared by inquisitiveness

How actively inquisitive are some people: and into what strange predicaments does this their strong propensity land them! They remind us of the crested anolis (Xiphosurus velifer), a species of the lizard tribe. It is a timid yet restlessly inquisitive animal; for although it hides itself with instinctive caution on hearing the approach of a footstep, it is of so curious a nature that it must needs poke its head out of its hiding-place, and so betray itself in spite of its timidity. So absorbed, indeed, is the anolis in gratifying its curiosity, that it will allow itself to be captured in a noose, and often falls a victim to the rude and inartificial snares made by children. (Scientific Illustrations.)

The sufficiency of human knowledge

Here on earth we are as soldiers fighting in a foreign land, which understand not the plan of the campaign, and have no need to understand it, seeing well what is at our hand to be done. Let us do it like soldiers, with submission, with courage, with a heroic joy: “Whatever thy hand findeth to do, do it with thy might.” Behind us, behind each one of us, lie six thousand years of human effort, human conquest: before us is the boundless Time, with its as yet uncreated and unconquered continents and Eldorados, which even we have to conquer, to create; and from the bosom of Eternity shine for us celestial guiding stars. (T. Carlyle.)

Mysteries in nature

Do not understand me at all as saying that there is no mystery about the planets’ motions. There is just the one single mystery—gravitation; and it is a very profound one. How it is that an atom of matter can attract another atom, no matter how great the distance, no matter what intervening substance there may be—how it will act upon it, or, at least, behave as if it acted upon it, I do not know, I cannot tell. Whether they are pushed together by means of an intervening ether, or what is the action, I cannot understand. It stands with me along with the fact that when I will that my arm shall rise, it rises. It is inscrutable. All the explanations that have been given of it seem to me merely to darken counsel with words and no understanding. They do not remove the difficulty at all. If I were to say what I really believe, it would be that the motions of the spheres of the material universe stand in some such relation to Him in Whom all things exist—the ever-present and omnipotent God—as the motions of my body do to my will; I do not know how, and never expect to know. (Prof. C. A. Young.)

Prophecy: purpose of

I am profoundly affected by the grandeur of prophecy. God unveils the frescoed wall of the future, not so much that we may count the figures, and measure the robes, and analyse the pigments; but that, gazing upon it, our imaginations may be enkindled, and hope be inspired, to bear us through the dismal barrenness of the present. Prophecy was

not addressed to the reason, nor to the statistical faculty, but to the imagination; and I should as soon think of measuring love by the scales of commerce, or of admiring flowers by the rule of feet and inches, or of applying arithmetic to taste and enthusiasm, as calculations and figures to these grand evanishing signals which God waves in the future only to tell the world which way it is to march. (H. W. Beecher.)

Prophecy: fantastic interpretation of

All along the Oker Thal, in the Hartz, there are huge rocks towering up among the fir-clad hills, to which the peasants have appended names according as they fancy them to bear resemblance to chairs, horses, cobblers, or cocked hats. The likeness in most cases is such as only fancy can make out when she is in her most vigorous mood; nevertheless this rock must needs be called a man, and that a church, and there has no doubt been many a quarrel between rival observers who have discovered each a different image in the one pile of rock; yet the stones are not churches, chairs, or cobblers, and the whole business is childish and nonsensical. Interpreters of prophecy during the last few centuries have been most of them in the same position; one of them sees in the sublimities of the Revelation the form of Louis Napoleon, where two or three hundred years ago half Christendom saw the Pope, and the other half Martin Luther. The other day one of the seers saw Sebastopol in the prophecies, and now another detects the Suez Canal, and we feel pretty sure that the Council at Rome will soon be spied out in Daniel or Ezekiel. The fact is, when fancy is their guide men wander in a maze. (C. H. Spurgeon.)

Speculations versus duty

While a minister was riding in a railway carriage he was saluted by a member of an exceedingly litigious and speculative sect. “Pray, sir,” said the sectary, “what is your opinion of the seven trumpets?” “I am not sure,” said the preacher, “that I understand your question; but I hope you will comprehend mine. What think you of the fact that your seven children are growing up without God and without hope? You have a Bible-reading in your house for your neighbours, but no family prayer for your children.” The nail was fastened in a sure place; enough candour of mind remained in the professor to enable him to profit by the timely rebuke. (C. H. Spurgeon.)

19. Waiting for the Spirit. By Andrew Murray

He charged them to wait for the promise of the Father, which said he, ye heard from me.'-ACTS 1: 4.

In the life of the Old Testament saints ,waiting was one of the loved words in which they expressed the posture of their souls towards God. They waited for God, and waited upon God. Sometimes we find it in Holy Scripture as the language of an experience: 'Truly my soul waiteth upon God.' 'I wait for the Lord, my soul doth wait.' At others it is a plea in prayer: 'Lead me, on Thee do I wait all the day.' ' Be gracious unto us; we have waited for Thee,' Frequently it is an injunction, encouraging to perseverance in a work

that is not without its difficulty: 'Wait on the Lord; wait, I say, on the Lord.' 'Rest in the Lord, and wait patiently for Him.' And then again there is the testimony to the blessedness of the exercise: 'Blessed are they that wait upon Him.' ' They that wait upon the Lord shall renew their strength.'

All this blessed teaching and experience of the saints who have gone before, our Lord gathers up and connects specially, in His use of the word, with the promise of the Father, the Holy Spirit. What had been so deeply woven into the very substance of the religious life and language of God's people was now to receive a new and a higher application. As they had waited for the manifestation of God, either in the light of His countenance on their own souls, or in special interposition for their deliverance, or in His coming to fulfil His promises to His people; so we too have to wait. But now that the Father has been revealed in the Son, and that the Son has perfected the great redemption, now the waiting is specially to be occupied with the fulfilment of the great Promise in which the love of the Father and the grace of the Son are revealed and made ours the Gift, the Indwelling, the Fulness of the Holy Spirit. We wait on the Father and the Son for ever-increasing inflowings and workings of the Blessed Spirit; we wait for the Blessed Spirit, His moving, and leading, and mighty strengthening, to reveal the Father and the Son within, and to work in us all the holiness and service to which the Father and the Son are calling us.

'He charged them to wait for the promise of the Father, which ye have heard of me.' It may be asked whether these words have not exclusive reference to the outpouring of the Spirit on the day of Pentecost, and whether, now that the Spirit has been given to the Church, the charge still holds good. It may be objected that, for the believer who has the Holy Spirit within him, waiting for the promise of the Father is hardly consistent with the faith and joy of the consciousness that the Spirit has been received and is dwelling within.

The question and the objection open the way to a lesson of the deepest importance. The Holy Spirit is not given to us as a possession of which we have the charge and mastery, and which we can use at our discretion. No. The Holy Spirit is given -to us to be our Master, and to have charge of us. It is not we who are to use Him; He must use us. He is indeed ours; but ours as God, and our position towards Him is that of deep and entire dependence on One who giveth to every one 'even as He will.' The Father has indeed given us the Spirit; but He is still, and only works as the Spirit of the Father. Our asking for His working, that the Father would grant unto us to be strengthened with might by His Spirit, and our waiting for this, must be as real and definite as if we had to ask for Him for the first time. When God gives His Spirit, He gives His inmost Self. He gives with a Divine giving, that is, in the power of the eternal life, continuous, uninterrupted, and never-ceasing. When Jesus gave to those who believe in Him the promise of an ever-springing fountain of ever-flowing streams, He spake not of a single act of faith that was once for all to make them the independent possessors of the blessing, but of a life of faith that, in neverceasing receptivity, would always and only possess His gifts in living union with Himself. And so this precious word wait,-'He charged them to wait,'-with all its blessed meaning from the experience of the past, is woven into the very web of the new Spirit dispensation. And all that the disciples did and felt during those ten days of waiting, and all that they got as its blessed fruit and reward,

becomes to us the path and the pledge of the life of the Spirit in which we can live. The fulness of the Spirit, for such is the Father's Promise, and our waiting, are inseparably and for ever linked together.

And have we not here now an answer to the question why so many believers know so little of the joy and the power of the Holy Spirit ? They never knew to wait for it; they never listened ,carefully to the Master's parting words: 'He charged them to wait for the Promise of the Father, which ye have heard of me'. The Promise they have heard. For its fulfilment they have longed. In earnest prayer they have pleaded for it. They have gone burdened and mourning under the felt want. They have tried to believe, and tried to lay hold, and tried to be filled with the Spirit. But they have never known what it was with it all to wait. They have never here said,or even truly heard, 'Blessed are all they that wait for Him.' ' They that wait on the Lord shall renew their strength.'

But what is this waiting? And how are we to wait ? I look to God by His Holy Spirit to teach me to state in the simplest way possible what may help some child of His to obey this charge. And let me then first say that, as a believer, what you are to wait for is the fuller manifestation of the Power of the Spirit within you. On the resurrection morn Jesus had breathed on His disciples, and said, Receive the Holy Ghost : they had yet to wait for the full baptism of fire and of power. As God's child you have the Holy Ghost. Study the passages in the Epistles addressed to believers full of failings and sins (1 Cor. 3: 1 -3, 16, 6: 19, 2 0 ; Gal. 3: 2, 3, 4: 6). Begin in simple faith in God's word to cultivate the quiet assurance: The Holy Spirit is dwelling within me. If you are not faithful in the less, you cannot expect the greater. Acknowledge in faith and thanks that the Holy Spirit is in you. Each time you enter your closet to speak to God, sit first still to remember and believe that the Spirit is within you as the Spirit of prayer who cries Father! within you. Appear before God and confess to Him distinctly, until you become fully conscious of it yourself, that you are a temple of the Holy Ghost.

Now you are in the right posture for taking the second step, that is, asking God very simply and quietly, there and then, to grant you the workings of His Holy Spirit. The Spirit is in God and is in you. You ask the Father who is in heaven that His Almighty Spirit may come forth from Him in greater life and power, and as the indwelling Spirit may work more mightily in you. As you ask this on the ground of the promises, or of some special promise you lay before Him, you believe that He hears and that He does it. You have not to look at once whether you feel anything in your heart; all may be dark and cold there; you are to believe, that is, to rest in what God is going to do, yea, is doing, though you feel it not.

And then comes the waiting. Wait on the Lord; wait for the Spirit. In great quietness set your soul still, silent unto God, and give the Holy Spirit time to quicken and deepen in you the assurance that God will grant Him to work mightily. We are a 'holy priesthood to offer up spiritual sacrifice.' The slaying of the sacrifice was an essential part of the service. In each sacrifice you bring there must be the slaying, the surrender and sacrifice of self and its power to the death, As you wait before God in holy silence, He sees in it the confession that you have nothing,-no wisdom to pray aright, no strength to work aright, Waiting is the expression of need, of emptiness. All along through the Christian life these

go together , the sense of poverty and weakness, and the joy of all sufficient riches and strength. It is in waiting before God that the soul sinks down into its own nothingness, and is lifted up into the Divine assurance that God has accepted its sacrifice and will fulfil its desires.

When thus the soul, has waited upon God, it has to go forward to the daily walk or the special duty that waits it, in the faith that He will watch over the fulfilment of His Promise and His child's expectation. If it is to prayer you give yourself, after thus waiting for the Spirit, or to the reading of the word, do it in the trust that the Holy Spirit within guides your prayer and your thoughts. If your experience appears to prove that it is not so, be sure this is simply to lead you onwards to a simpler faith and a more entire surrender. You have become so accustomed to the worship in the power of the understanding and the carnal mind, that truly spiritual worship does not come at once. But wait on: 'He charged them to wait.' Keep up the waiting disposition in daily life and duty. 'On Thee do I wait all the day:' it is to the Three One God I thus speak; the Holy Spirit brings nigh and unites to Him. Renew each day and, as you are able to do it, also extend, your exercise of waiting upon God. The multitude of words and the fervency of feelings in prayer have often been more hindrance than help. God's work in you must become deeper, more spiritual, more directly wrought of God Himself. Wait for the promise in all its fulness. Count not the time lost you thus give to this blessed expression of ignorance and emptiness, of faith and expectation, of full and real surrender to the dominion of the Spirit. Pentecost is meant to be for all times the proof of what the exalted Jesus does for His Church from His Throne. The ten days' waiting is meant to be for all time the posture before the Throne, which secures in continuity the Pentecostal blessing, Brother ! the Promise of the Father is sure.It is from whom you have it. The Spirit is Himself already working in you. His full indwelling and guidance is your child's-portion. Oh, keep the charge of your Lord! Wait on God: wait for the Spirit. 'Wait, I say, on the Lord.' 'Blessed are all they that wait for Him.'

Blessed Father ! from Thy Beloved Son we have heard Thy Promise. In a streaming forth that is Divine and neverceasing, the river of the water of life flows from under the Throne of God and the Lamb; Thy Spirit flows down to quicken our thirsty souls. 'For we have not heard, neither hath the eye seen, 0 God, beside Thee, what He hath prepared for him that waiteth for Him.'

And we have beard His charge to wait for the Promise. We thank Thee for what has already been fulfilled to us of it. But our souls long for the full possession, the fulness of the blessing of Christ. Blessed Father! teach us to wait on Thee, daily watching at the posts of Thy doors.

Teach us each day, as we draw near to Thee, to wait for Him. In the sacrifice of our own wisdom and our will, in holy fear of the workings of our own nature, may we learn to lie in the dust before Thee, that Thy Spirit may work with power. Oh, teach us that as the life of self is laid low before Thee day by day, the Holy Life, that flows from under the Throne, will rise in power, and our worship be in Spirit and in Truth. Amen.

20. PASTOR PRITCHARD “Truth be told, most of life is waiting. Waiting for an appointment to see the doctor. Waiting to graduate. Waiting to be accepted in college. Waiting for your first job offer. Waiting to see if the bank will give you a loan. Waiting for the right time to start a family. Waiting for your test scores. Waiting for your loved ones to come to Christ. Waiting for the Lord to bring the right man or the right woman into your life. Waiting to find out what God wants you to do. Waiting for someone to buy your house. Waiting for your prayers to be answered. Waiting for your husband to come home from a business trip. Waiting for your oldest daughter to come back to the Lord. Waiting is one of the hardest acts of the Christian life. Thousands act who cannot wait. Yet we all spend a big chunk of our lives waiting for things to happen. For every green light, it seems like there are 5 yellow ones and a dozen red ones. We all have to wait whether we like it or not.”

“If you would like a fascinating Bible study, take your concordance this week and look up the word “wait.” Over and over again God’s people were told to wait. Psalm 27:14 says, “Wait for the LORD; be strong and take heart and wait for the LORD.” In Psalm 37:7 we read, “Be still before the LORD and wait patiently for him.” When we are tempted to take matters into our own hands, Proverbs 20:22 offers this counsel, “Do not say, ‘’I’ll pay you back for this wrong!’ Wait for the LORD, and he will deliver you.” Isaiah 30:18 expands on this theme: “For the LORD is a God of justice. Blessed are all who wait for him!” Perhaps the most famous—and most beloved—verse on waiting in all the Bible is Isaiah 40:31, “They that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”

21. CHADWICK, ""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.'"

Jesus meets personally with His gathered disciples. Being present is so important. If only we could really believe that each time we gather - He is present, and probably ready with specific instructions.We usually think of meeting with Jesus as being for our healing, encouragement and happiness. But here it is clearly for the purpose of instruction.

Interesting - Jesus says, in effect, "Go - but wait"; perhaps like a race that cannot begin until the starter pistol sounds. We rejoice in that the Father makes and keeps promises. The timing is in His hands - the waiting is our part. How hard it is to wait - but we know Him as one who does keep His promises. Of course they knew to what Jesus was referring. Do we? What are the promises that specifically apply to our present situation? Waiting begins in quietness - listening to discover the promise. Then we wait more for the fulfillment. Note that Jesus is the one who relays the promises. Some of them are recorded in Scripture. Some are about to be spoken - Listen!

The promise, spoken by Jesus is reliable. We just have to be sure that it is He who has passed it on to us. If it can't be traced to actual recorded words, is it really in God's plan?

But there may be a practical reason too. To return to Galilee would expose the disciples to all kinds of distractions. In a sense Jesus is here instituting the first all-church retreat setting! And it lasted l0 days!"

22. CRISWELL, "CRISWELL

In all the Word of God, there are two great promises. Number one: There is a Savior who is coming. It starts off like that. After the fall, in Genesis chapter three and verse fifteen, the seed of the woman shall bruise Satan’s head. Repeated in Genesis 49:10: “a lawgiver shall not depart from Judah, . . . until Shiloh come; and unto him shall the gathering of the people be” [Genesis 49:10]. And I haven’t time to speak of the incomparable prophecies in Isaiah, such as 7:14: a virgin shall be with child and they will call the name of that son Emmanuel, with us is God. Or Isaiah 9:6: “unto us a child is born, unto us a son is given: . . . and his name is Wonderful.” All through the Bible that continuing promise, the Savior is coming. And we have its repetition in the New Testament: “He which testifieth these things saith: Surely, surely, I come quickly.” And the answering prayer, “Amen. Even so, come, Lord Jesus” [Revelation 22:20]. Now, there is a second great promise in the Word of God. And that concerns the outpouring of the Spirit of heaven. Such as in Joel chapter two: In those days saith the Lord, “I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” [Joel 2:28]. It is of this second promise that the Lord speaks in this fourth verse of the first chapter of Acts. Out of all the more than three thousand promises in the Bible, there is only one that is called “the promise of the Father”; “being assembled together with the apostles, told them not to depart from Jerusalem, but to wait for the promise of the Father” [Acts 1:4].Now, what is that? It is very easily identified. You read it in the last chapter of Luke; out loud: “Behold, I send the promise of my Father upon you: but wait in the city of Jerusalem” [Luke 24:49]. Now the identification of that promise is also seen in John. First, I read John 14:16: “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth {John 14: 16, 17]. “But the comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things” [John 14:26]. And again, “But when the Comforter”—the paracletes, parakaleo, the one called alongside.; you will find in some of the translations of the New Testament, the word is untranslated; it is just spelled out paraclete—“but when the Paraclete”—the Helper, the Encourager, the one who stands by, the great helper and advocate and intercessor—“when he comes, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me” [John 15:26]. It is therefore, easily identified what the Lord said when He spoke to the apostles saying, “You tarry until you receive the promise of the Father.” That is, the ascension gift of Christ. “It is expedient for you,” He said, “that I go away: for if I go not away, He will not come; but if I go away, I will send him unto you” [John 16:7]. This is the promise that He had from the Father. So, having ascended into heaven—making atonement for our sins, buried and raised from the dead—having ascended into heaven, this is the ascension gift of Christ. This is the promise of the Father, the pouring out of the fulsome Spirit of God.

Now, the message is the purpose of that ascension gift, the pouring out of the Spirit. First, it is for comfort. In the fourteenth chapter of John, the Lord said, “I will not leave you orphanous, orphans”—I will not leave you orphanous; the King James Version translated it “comfortless”—“I will not leave you comfortless: I will come to you” [John 14:18]. Well, how is He coming to us? In the sixteenth verse, “I will pray the Father and he shall give you another Paraclete, another Comforter, that He will abide with you for ever; even the Spirit of truth; . . . I will not leave you orphanous, I will come to you” [John 14:16-18]. In the pouring out, therefore, of the Holy Spirit upon us, we have the presence of Jesus with us. It is His spirit; the presence of our Lord. He is in our hearts. He is in this assembly of God’s people, and it is His presence with us; the Paraclete who strengthens us and comforts us and encourages us and helps us. That is in keeping with the Great Commission and promise of our Lord: “Go ye into all of the world, and preach the gospel to every creature” [Mark 16:15]. Baptize them in the name of the triune God, “Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the age [Matthew 28:20]. How is He with us? He is with us in the presence of the Spirit in our hearts and in this world.

23. NOTES, Jerusalem-Lasor says about 50 thousand population then and about 6

thousand Pharisees.

Jesus said to go but first wait for preparation must precede good performance.

Andrew Murray, “When Jesus gave to those who believe in Him the promise of an

ever springing fountain of ever-flowing streams, He spoke not of a single act of faith

that was once for all to make them the independent possessors of the blessing, but of

a life of faith that, in never-ceasing receptivity, would always and only possess his

gift in living union with himself.” We are to constantly wait also on the Lord to

enter into the promise. We do not possess the Holy Spirit as one over whom we have

mastery to use at our discretion. He is to be master of us and have charge of us.

Bowen, “We are not to look back for our Pentecost. The Pentecost of the Acts is

simply given to make the church of Christ acquainted with the privileges belonging

to this dispensation. The spirit of God comes as the rain, that must still come and

come again, as the wind, that must still blow and blow again.”

Maclaren, “Waiting times are not wasted times. Over eagerness to rush into work,

especially into conspicuous and perilous work, is sure to end in defeat.”

Interpreter’s Bible, “There are times when the hardest thing in the world is to do

nothing, yet there are times when that is the only thing to do. There are some things

we can work for, there are other things we can only wait for.” We can work for a

living, but only wait for spring.

“Life is a composition of activity and passivity we have become experts in activity

and are novices in passivity. Yet in religion there is a primary place for passivity. It

is the mood in which the soul is receptive to power from outside, responsive to

intimations from above.”

John Morgan, “It is an instructive and much needed lesson for the church to learn,

that God can afford to carry on His work with calm repose and quiet leisure. The

Christ was in no hurry to go, and the Spirit was in no hurry to come. Had it been

man, and not God, that was managing this great business, it might have been very

different. This solemn pause might have been regarded with impatience as wasted

time and lost opportunity, when the very bread and water of life we now ready and

waiting, and the great hungry, starving world perishing for want of them. But, “My

thoughts are not your thoughts, neither are your ways my ways, saith the Lord.”

Waiting! Yes, patiently waiting!

Till next steps made plain shall be.

To hear, with the inner hearing,

The voice that will call for me.

Waiting! Yes, quietly waiting!

o need for an anxious dread!

Shall he not assuredly guide me

Who giveth me daily bread?

Waiting! Yes, hopefully waiting!

With hope that needn’t grow dim;

The master is pledged to guide me,

And my eyes are unto Him.

Waiting! Yes waiting, still waiting;

The Master will not be late;

He knoweth that I am waiting

For Him to unlatch the gate. J. D. Smith

5 For John baptized with[a] water, but in a few

days you will be baptized with[b] the Holy Spirit.”

All of these men had been baptized by John and so they knew what it was like to be

immersed in the water of the Jordan River. ow they hear Jesus say that they will

go through a second baptism, but this time they will be immersed in the Holy Spirit.

Jesus experienced both of these baptism at the same time. John the Baptist said in

John 1:26, 33-34, ・・・・I baptize with water; but there stands one among you, whom ye

know not.... he that sent me to baptize with water, the same said unto me, Upon

whom thou shalt see the Spirit descending and remaining on him, the same is he

who baptizeth with the Holy Spirit. And I saw, and bore witness that this is the Son

of God.・・・・John saw Jesus baptized with water and the Spirit of God who descended

from heaven in the form of a dove. In his manhood Jesus became a Son of God. He

was always a Son of God in his eternal deity, but now the human person he became

in the incarnation becomes a Son of God. The Father sent the Holy Spirit and the

Holy Spirit descended as a dove, and the Incarnate Son obeyed the Father

completely, and together the Triune Persons of the Godhead filled the human Jesus

with all the fullness of God and immersed him into the Kingdom of God as the first

and only God-Man. From that point on Jesus became the only person who can

baptize with the Holy Spirit and thereby bring others into the Kingdom or family of

God. Jesus and Jesus only can baptize with the Holy Spirit. Multitudes can and do

baptize with water just like John, but baptism of the Holy Spirit is the right of Jesus

exclusively.

BARES, "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.

CLARKE, "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.

GILL, "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,

HERY, "(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.

SBC, "I. What is the baptism of the Holy Ghost? We are told that with an invisible power the Spirit should come down and rest upon the heart, cleansing and purifying the whole man, so that it can be said, "If any man is in Christ he is a new creature." This change is mysterious and in some respects inexplicable; but we find it produces union between God and the soul. When the baptism of the Holy Ghost comes to a Church; when it comes to a mass that are brought to the knowledge of Christ; when it comes to a community, as on the day of Pentecost, it seems to represent to us a shower of blessing, and we may well be glad when we commemorate that outpouring. But is it attainable by us now? Yes, we answer, and more than ever. This dispensation is called the dispensation of the Spirit.

II. What are some of the consequences that flow out of this baptism of the Holy Spirit? (1) One of the first is joy and peace. All the epistles are written with the pen of joy. The fulfilment of Christ’s Word was theirs. (2) There will be a large accession spiritually to the Church of God. There is nothing else we want in the midst of this Christian people of England; nothing else will save the tens of thousands passing down to destruction; nothing will alter the condition of life which Christ declared to Nicodemus. "Marvel not that I said unto thee, ye must be born again."

III. How is this attainable? We must secure it by prayer. God tells us throughout the

whole of these Scriptures, where He promises the Spirit, that we can only receive it by prayer and supplication. Prayer and the consecration of our souls to the service of God—these are the conditions on which we shall receive the baptism of the Holy Ghost—"not many days hence."

J. Fleming, Christian World Pulpit, vol. i., p. 456.

COKE, "Acts 1:5. Ye shall be baptized with the Holy Ghost— Baptism was a rite of initiation, by which disciples were admitted not only among the Jews, but also among other nations. John the Baptist ADOPTED this rite after the Jewish manner, making use of water for this purpose: but Christ's disciplesbeing designed for an office of a superior nature, to disseminate the gospel all over the world, and to govern the church of Christ after his departure, were instated and initiated into their office in a superior manner, God himself sending down theHoly Ghost in a visible form for this purpose. But something more than the mere consecration of the apostles was intended by this miraculous appearance; for bythese means, he gave testimony to the truth of all that Christ had said to the apostles: he declared, that whatsoever they should teach was the effect of immediate and infallible inspiration; and he gave them both knowledge of the divine will, and courage to preachit, in opposition to every obstacle which power, or wealth, or learning, or danger, or death, could throw in their way.

CALVIN, "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, (Titus 3:5,) a washing away of sins, the fellowship of death, and burying with Christ, (Romans 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, (John 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, (Romans 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.

COFFMAN, "The new birth is a dual thing, as Jesus said, being both "of the water" and "of the Spirit." The apostles had all been baptized with the baptism of John, hence the mention of it here; and the new birth in the Twelve themselves would be an actual reality upon their reception of the Holy Spirit on Pentecost. It is a mistake to understand the outpouring of the Spirit upon the Twelve (promised here) apart from their having already submitted to John's baptism.

Not many days hence ... That is, within ten days intervening between Jesus' ascension and the pouring out of the Spirit on Pentecost.

A further word regarding the baptism of the Twelve. Chrysostom said, "They were baptized by John"; but even apart from such ancient testimony, the deduction is mandatory from the fact of the apostles having aided in the administration of John's baptism (John 4:2). It is impossible to imagine that they were baptizing others with a baptism to which they themselves had not submitted.[8]

ENDNOTE:

[8] A. C. Hervey, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 18, Acts, p. 2.

CHADWICK, "Some of his followers, had previously been John's disciples. This early saying of John the Baptist is still recounted - what a powerful influence he was. Note also Acts l9. This is the promise - baptism of the Holy Spirit, in just a few days. For them it was ten. I wonder what would happen today if a group of people gathered daily for ten days to wait for the promise?

The image of baptism, in relation to the Holy Spirit's coming, may be confusing. In verse 8 it says the "Holy Spirit comes upon" and in 2:4, "They were filled". In Luke 24, I believe, it says "endued with power from on high", and John says "the Comforter shall be in you." The idea of baptism also makes it sound like a one-time experience. If John baptized using the pouring method as the film "Jesus of Nazareth" showed it, then it may fit better. However, we can say that Jesus the baptizer is immersing the believers in the Holy Spirit - that is, we are totally overwhelmed by the Spirit - what we do is not of ourselves for we are dead - but by His power. At conversion the Holy Spirit is the baptizer, putting us into the Body of Christ.

Yes, for them it turned out to be a l0 day period of praying and waiting. We know that, but they didn't. They are to be commended for their steadfastness. They simply obeyed, not knowing how long it would be and, for that matter, what to expect at the end of the waiting. That might be seen as both disadvantage and advantage. I say advantage because we are so locked into time schedules and proven teachings that yield predictable results. We, because of the pattern set in the New Testament, expect that after a brief time of praying and waiting, we will be able to suddenly speak in tongues. Because we expect this, we are prone to try to make it happen. Consequently, we don't really receive the very best of what the Father has promised.

There is certainty about this statement: "Ye shall be baptized." Can we accept this as being for us, or just for them? The same question can be asked of most promises in Scripture. I believe for the most part we can trust the fact that they have been recorded and preserved, not merely to satisfy the curiosity of historians, but to get us to believe

for similar results. We do need to hear the Lord speak His promises new to us, so we can believe them because the Spirit quickens us to believe.

NOTES

This baptism is the promise fulfilled of God giving the Holy Spirit to all His

children. It is for all who repent and become a part of the body of Christ. The big

debate seems to be whether or not it comes with conversion or is a second step in the

Christian life. The fact that so many great Christians are on both sides makes me

feel toward this as all other such debates among Christians that there is likely truth

on both sides, and the wise approach would be to try and see the whole picture and

not fear to be open to both. What difference should it make to us if God can and

does work both ways depending upon the persons and circumstances.

I did not ever see a vision of Jesus but I have a pastor friend who did. Shall I fight

with him and tell him his experience is not real because I did not have it? ot at all.

God is not limited to my experience nor to yours. There are spiritual experiences by

the Ethiopians that none of us will ever have. The point is, let God be God and

allow Him the right to infinite variety and not try to press Him into a box of our

limits.

Spirit and baptism are associated. At the baptism of Jesus the H. S. ascended.

There is no set pattern in Acts and this is likely so on purpose lest it become a mere

form. Some are baptized because they have received the Spirit-Acts 10:44-48.

Sometimes in connection with baptism they receive the Spirit-2:38. Sometimes there

is baptism and no mention of the Spirit-8:35-40. Usually the two go together-9:17-

19. Some only receive the Spirit after baptism-Acts 8:4-21.

Luke refers to being filled with the Spirit and in Luke 4:1 Jesus is first, and then the

deacons in Acts 6:3-6. also Stephen in 6:10, 7:55 and Barnabas in 11:24. He is the

only writer in the . T. to use this phrase.

Baptism of H. S. John R. Rice says the word is used in a figurative sense 4 ways.

1. Baptized in or overwhelmed in suffering-Luke 12:50.

2. Baptized into or buried into the body of Christ-I Cor. 12:13. “We are

incorporated, buried in, covered, made a part of that body and so immersed

or baptized into it in a figurative sense.”

3. Covered or buried or hidden in a cloud or sea-I Cor. 10:2.

4. Overwhelmed, covered, buried in, surrounded with the H. S. Indicates

great enduement of power. It is one figure to be baptized of the H. S. into

the body of Christ at conversion, and another to be endued with power for

soul-winning he says. “The teaching of Darby, Kelly and Scofield on this

matter goes against the position of Moody, Torrey, Spurgeon and other

great teachers and soul winners.”

Baptism of the H. S. here means the same as endued with power from on high-1:8,

and filled in 2:4, and the gift of the H. S. in 2:38-39.

God first formed man and then breathed into him the breath of life. Jesus did so

with His body the church. He first formed it and then breathed into it the breath of

life and power. The Apostles were not saved at Pentecost but endued with power.

So it can be valid to talk of the baptism of the H. S. as conversion and also water

baptism and entry into the body of Christ, or also endued with power.

In the O. T. a man could be endued with power as Samson, and yet not be free from

sin. In the . T. there is not only power but purity. Men anointed in the O. T. fell

into great sin, but not one of those at Pentecost did as far as any record goes.

The clear implication here is that water baptism is the shadow of which spirit

baptism is the reality. Water baptism is a symbol, but this is far superior, for it is

an experience of power not just a symbol of power. They had already been

breathed upon with the H. S. in John 20:22, but then he will be poured out and they

would be filled.

Water baptism is external and that of the H. S. is internal. The difference is

between a clock which is mechanical and operates on its own and one that has its

power from outside coming in as electric. In the . T. men are moved by the Spirit

within and so no set pattern.

6 Then they gathered around him and asked him,

“Lord, are you at this time going to restore the

kingdom to Israel?”

Bob Deffinbaugh gives us an insight into why they asked this question. gow you

must understand the circumstances in which all of this occurred. Do you remember

where this took place? ot Jerusalem. It was the city outside of Jerusalem,

――――Bethany. Bethany is where the triumphal entry began (cf. John 12:1,9,12). This is

where Jesus had raised Lazarus. People had gathered not only to see Jesus, but to

behold Lazarus, and it was out of all of this that the crowd came to herald Jesus as

the Messiah. So it was Bethany that was the point of origin for the triumphal entry.

ow can you imagine why the disciples would bring up the subject of the coming of

the Kingdom? I suppose they thought, ““““Here we are at Bethany again. Maybe we’’’’re

going to have the real triumphal entry this time.””””

ow there is this promise for which they are to wait. And you know how our minds

always run wild in speculation when we are waiting for something and we do not

know exactly what it is. All of these things must have come together, and the

disciples were almost ready to burst with anticipation. And so our Lord responded

to them, not regarding their concept of the Kingdom, but regarding their

preoccupation with its time: 的的的的t is not for you to know times or epochs which the

Father has fixed by His own authority・・・・(Acts 1:7). There are Christians today who

seem to be more interested about the precise timing of eschatological (that is,

prophetic) events than they are with godly living (cf. 2 Peter 3:11-13). I am not

saying we should not study prophecy. I am saying we should not become

preoccupied with it to the point where we ignore our duty and our obligation to live

godly lives and to proclaim the gospel of Jesus Christ.・・・・

Henry, "In Jerusalem Christ, by his angel, had appointed his disciples to meet him

in Galilee; there he appointed them to meet him in Jerusalem again, such a day.

Thus he would try their obedience, and it was found ready and cheerful; they came

together, as he appointed them, to be the witnesses of his ascension, of which we have

here an account. Observe,I. The question they asked him at this interview. They came together to him, as those

that had consulted one another about it, and concurred in the question nemine contradicente - unanimously; they came in a body, and put it to him as the sense of the house, Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken: -

1. “Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Caesar, and owned themselves his subjects. What! Shall those that hate and persecute thee and us be trusted with power? This be far from thee.” Or rather,

2. “Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king.” Now two things were amiss in this question: -

(1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, that is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver;whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men are to place the happiness of the church too much in external pomp and power; as if Israel could not be glorious unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers of the realm; whereas we are told to expect the cross in this world, and to wait for the kingdom in the other world. [2.] How apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of education. The disciples, having sucked in this notion with their milk that the Messiah was to be a temporal prince, were long before they could be brought to have any idea of his kingdom

as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought God would have no kingdom in the world unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel should sink or swim. [4.] How apt we are to misunderstand scripture - to understand that literally which is spoken figuratively, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles' soon after were.

CLARKE, "When they therefore were come together - It is very likely that this is to be understood of their assembling on one of the mountains of Galilee, and there meeting our Lord.

At this time restore again the kingdom - That the disciples, in common with the Jews, expected the Messiah’s kingdom to be at least in part secular, I have often had occasion to note. In this opinion they continued less or more till the day of pentecost; when the mighty outpouring of the Holy Spirit taught them the spiritual nature of the kingdom of Christ. The kingdom had now for a considerable time been taken away from Israel; the Romans, not the Israelites, had the government. The object of the disciples’ question seems to have been this: to gain information, from their all-knowing Master, whether the time was now fully come, in which the Romans should be thrust out, and Israel made, as formerly, an independent kingdom. But though the verb αποκαθιστανεινsignifies to reinstate, to renew, to restore to a former state or master, of which numerous examples occur in the best Greek writers, yet it has also another meaning, as Schoettgen has here remarked, viz. of ending, abolishing, blotting out: so Hesychius says, αποκαταστασις is the same as τελειωσις, finishing, making an end of a thing. And Hippocrates, Aph. vi. 49, uses it to signify the termination of a disease. On this interpretation the disciples may be supposed to ask, having recollected our Lord’s prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord, Wilt thou at this time destroy the Jewish commonwealth, which opposes thy truth, that thy kingdom may be set up over all the land? This interpretation agrees well with all the parts of our Lord’s answer, and with all circumstances of the disciples, of time, and of place; but, still, the first is most probable.

GILL, "When they therefore were come together,.... That is, Christ, and his eleven apostles; for not the hundred and twenty disciples hereafter mentioned, nor the five hundred brethren Christ appeared to at once, are here intended, but the apostles, as appears from Act_1:2.

they asked of him, saying, wilt thou at this time restore again the kingdom to Israel? The kingdom had been for some time taken away from the Jews, Judea was reduced to a Roman province, and was now actually under the power of a Roman governor. And the nation in general was in great expectation, that upon the Messiah's coming they should be delivered from the yoke of the Romans, and that the son of David would be king over them. The disciples of Christ had imbibed the same notions, and were in the same expectation of a temporal kingdom to be set up by their master, as is evident from Mat_

20:21 and though his sufferings and death had greatly damped their spirits, and almost destroyed their hopes, see Luk_24:21 yet his resurrection from the dead, and his discoursing with them about the kingdom of God, and ordering them to wait at Jerusalem, the metropolis of that nation, for some thing extraordinary, revived their hopes, and emboldened them to put this question to him: and this general expectation of the Jews is expressed by them in the same language as here,

"the days of the Messiah will be the time when שתשוב המלכות לישראל, "the kingdom shall return", or "be restored to Israel"; and they shall return to the land of Israel, and that king shall be exceeding great, and the house of his kingdom shall be in Zion, and his name shall be magnified, and his fame shall fill the Gentiles more than King Solomon; all nations shall be at peace with him, and all lands shall serve him, because of his great righteousness, and the wonderful things which shall be done by him; and whoever rises up against him God will destroy, and he shall deliver him into his hands; and all the passages of Scripture testify of his and our prosperity with him; and there shall be no difference in anything from what it is now, only "the kingdom shall return to Israel" (i).

HAWKER 6-8, "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? (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 Judea, and in Samaria, and unto the uttermost part of the earth.

This meeting, which was by the Lord’s appointment, (see Mat_28:16) and which it should seem, was not the same as that spoken of verse 5 (Act_1:5); was the last farewell between Jesus and his Apostles, before his ascension. Everything in it, became interesting. The question which the Apostles put to Christ, plainly shews that their minds, notwithstanding our Lord’s death, and resurrection, were still warped, with the same Jewish ideas, of an earthly kingdom. And I beg the Reader to notice this, the rather because it serves to confirm the blessed truth, that it is the office work of God the Holy Ghost, to guide into all truth, Joh_16:13. Hence the Lord Jesus waved the question, by directing their minds to the expectation of the Spirit’s coming, which he had just before said, would be not many days hence. And what a blessed promise the Lord Jesus closed up the whole conversation with, when he finished his parting discourse; in the assurance, of what should be the immediate result of the Holy Ghost’s coming: Ye shall be witnesses unto me! Reader! though this gracious promise of Christ had a special respect to the Lord’s Apostles, the ministers of his word, when God the Spirit had ordained them to the work: yet do not overlook the part, which all his people take in the same thing, when they have received also the gifts of the Holy Ghost. Every regenerated child of God, is a witness for God; not only to his Being as God, but to his being a God in Christ: and to all his Covenant offices, as they relate to the Church of God, in all ages. You and I are Christ’s witnesses, if so be the Lord the Spirit hath regenerated us from the Adam-nature of a fallen state, and brought us from darkness to light, and from the power of sin and Satan, to the living God. We then can, and do, witness to the whole mission of Christ: and have the witness in ourselves, that Christ hath finished redemption-work, and is returned to glory; because, God the Holy Ghost is come down, and we know it agreeably to our Lord’s most sure

promise, before his ascension, Tit_3:3-7; Joh_16:7.

SBC, "The extent and the nature of the intercourse of the risen Lord with His disciples must ever be of the deepest interest to the Church. He was not in those forty days quite as He had been before. His theme was the same, but the tense was different. He could not now talk of His decease as a future event. The subject of much of His conversation seems to have been the unfolding of the prophecies of the ancient Scripture. He was Himself the proper theme of His own ministry. It was natural for the disciples to ask the question of the text. They had been longing, like all patriotic Jews, for the restoration of the glories of the house of Israel. Ancient prophecies, they knew, had foretold this restoration, and had always associated it with a great outpouring of the Spirit. Now that they had been expressly bidden to go to Jerusalem and wait for the coming of the Holy Ghost, was it strange that they should ask, "Lord, wilt Thou at this time restore the kingdom to Israel?"

I. In their request several mistakes were involved. (1) They thought that national supremacy was synonymous with spiritual power. (2) They thought that the visible was the enduring. After their roving life they longed to be at home and at rest, and they thought that the restoration of the kingdom would mean for them a secure and permanent abode. (3) They thought that outward conformity was the same as inward unity. They forgot that outward conformity may be merely like the tie that binds a bundle of dry and lifeless faggots.

II. Our Lord’s answer is a very remarkable one. They had asked for power, and He promises that they should be endued with power from on high. The times and seasons mattered little. What they needed was strength to be witnesses for Him. Stormy times were coming, when their strength would be sorely tried. Yet if ever the kingdom did come, it must be by the faithful efforts of faithful men.

H. E. Stone, Jan. 4th, 1891

Consider what is the nature of the power necessary to regenerate and save the human race

I. Let us show what it is not. (1) We should sadly misunderstand the words of the Saviour did we attach to them the idea of physical power. "The weapons of our warfare are not carnal, but mighty through God." (2) It is not miraculous power. They were already endued with this, though no doubt a great increase was subsequently made to it. This was not the power the world stood principally in need of. Miraculous power cannot save men. We would rush to perdition through a battalion of ghosts. (3) Neither is it the power of eloquence. I admit there is tremendous power in words; they breathe, they burn, they move the soul. But there is one thing they cannot do—regenerate the soul. They are not adequate to do that. The power Christ promised His disciples was not the word power. (4) Neither is it the power of logic. It is trite and commonplace to say that argument cannot convert a soul. God can never save you by argument; the world will defy the Almighty in a debate. There is argument in the Bible; and argument is indispensable; but it is not by logic that men are made new creatures. The power that Christ promised His disciples is not that of logic. (5) It is not that of thought. I do not say that thought is not necessary; but it is not of itself adequate to bring about the desired change.

II. Consider the subject on its positive side. (1) This power which Christ promises to His disciples is "power from on high," a power which has its source in worlds above us. (2) It is "the power of the Holy Ghost." (3) Its effect was to make the disciples pre-eminently spiritual. (4) Its effect on the congregation is that many are turned to God, and are brought out of nature’s darkness into the marvellous light of the Gospel.

J. Cynddylan Jones, Studies in the Acts, p. 1.

The power which accompanied the first missionaries of the Gospel and fitted them for a work which, to human eyes, must have seemed hopeless, is the power which works now for the accomplishment of the same ends. The external phenomena of that day have indeed ceased; the miracles are no more; the gift of tongues is but once or twice alluded to in the second century, and then we hear no more of it. But every minister of Christ, every missionary of the cross, must be clothed with the same power from on high which was imparted to the first Apostles, if he would carry on the work which they commenced. And what is the secret of that power? Where is it to be found? I answer, first in the knowledge of the truth, and next in the sanctification of the heart.

I. This power cannot exist apart from the knowledge of the truth and the love of the truth. "He shall guide you into all truth," says our Lord. That is the most magnificent promise ever given to man, opening the brightest vista to human thought and aspiration, and fitted to fire the noblest minds with a worthy ambition. The whole truth into which the Apostles were to be led, and into which we are to be led, is the truth concerning Christ. It is in the knowledge of that truth that is to be found the secret of the power that gives life to the world.

II. But once more, this power is to be found in the virtue of a holy life, no less than in the knowledge and utterance of the truth. The Spirit of Truth is the Holy Spirit. And in His gracious work we may believe that He who enlightens the understanding to know the truth, does also purify the heart and sanctify the whole man. The power of a holy life is far more than the power of uttering the truth. You may not have the learning of an Origen, or the philosophical acuteness of an Augustine, or the fervid eloquence of a Chrysostom; but if you have been baptised with the Spirit of God, you must be a light wherever you are, you must be a life and a power in the world; there will stream forth from you, in your daily example, in your mortification of self, in your growing self-mastery, in your growing self-sacrifice, in your pureness, your charity, your patience, your meekness, your love; in a word, in your bright exhibition of all the graces of the Christian character, that power which of old subdued the world.

J. S. Perowne, Sermons, p. 205.

BARCLAY 6-8, "Throughout his ministry Jesus laboured under one great disadvantage. The centre of his message was the kingdom of God. (Mark 1:14); but he meant one thing by the kingdom and those who listened to him meant another.

The Jews were always vividly conscious of being God's chosen people. They took that to

mean that they were destined for SPECIAL privilege and for world-wide dominion. The whole course of their history proved that humanly speaking that could never be. Palestine was a little country not more than 120 miles long by 40 miles wide. It had its days of independence but it had become subject in turn to the Babylonians, the Persians, the Greeks and the Romans. So the Jews began to look forward to a day when God would break directly into human history and establish that world sovereignty of which they dreamed. They conceived of the kingdom in political terms.

How did Jesus conceive of it? Let us look at the Lord's Prayer. In it there are two petitions side by side. "Thy kingdom come; thy will be done in earth as it is in heaven." It is characteristic of Hebrew style, as any verse of the Psalms will show, to say things in two parallel forms, the second of which repeats or amplifies the first. That is what these two petitions do. The second is a definition of the first. Therefore, we see that by the kingdom Jesus meant a society upon earth where God's will would be as perfectly done as it is in heaven. Because of that it would be a kingdom founded on love and not on power.

To attain to that men needed the Holy Spirit. Twice already Luke has talked about waiting for the coming of the Spirit. We are not to think that the Spirit came into EXISTENCE now for the first time. It is quite possible for a power always to exist but for men to experience or take it at some given moment. For instance, men did not invent atomic power. It always existed; but only in our time have men tapped it. So God is eternally Father, Son and Holy Spirit, but there came to men a special time when they experienced to the full that power which had always been present.

The power of the Spirit was going to make them Christ's witnesses. That witness was to operate in an ever-extending series of concentric circles, first in Jerusalem, then throughout Judaea; then Samaria, the semi-Jewish state, would be a kind of bridge leading out into the heathen world; and finally this witness was to go out to the ends of the earth.

Let us NOTE certain things about this Christian witness. First, a witness is a man who says I know this is true. In a court of law a man cannot give in evidence a carried story; it must be his own personal experience. There was a time when John Bunyan was not quite sure. What worried him was that the Jews thought their religion the best; the Mohammedans thought theirs the best; what if Christianity were but a think-so too? A witness does not say, "I think so"; he says "I know."

Second, the real witness is not of words but of deeds. When Stanley had discovered Livingstone in Central Africa and had spent some time with him, he said, "If I had been with him any longer I would have been compelled to be a Christian and he never spoke to me about it at all." The witness of the man's life was irresistible.

Third, in Greek the word for witness and the word for martyr is the same (martus, Greek #3144). A witness had to be ready to become a martyr. To be a witness means to be loyal no matter the cost.

1. "Surely thou wilt not at all restore it to the present rulers of Israel, the chief

priests and the elders, that put thee to death, and, to compass that design, tamely gave up

the kingdom to Cæsar, and owned themselves his subjects. What! Shall those that hate

and persecute thee and us be trusted with power? This be far from thee." Or rather,

2. "Surely thou wilt now restore it to the Jewish nation, as far as it will submit to

thee as their king." Now two things were amiss in this question:--

(1.) Their expectation of the thing itself. They thought Christ would restore the

kingdom to Israel, that is, that he would make the nation of the Jews as great and

considerable among the nations as it was in the days of David and Solomon, of Asa and

Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver;

whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to

restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men

are to place the happiness of the church too much in external pomp and power; as if Israel

could not be glorious unless the kingdom were restored to it, nor Christ's disciples

honoured unless they were peers of the realm; whereas we are told to expect the cross in

this world, and to wait for the kingdom in the other world. [2.] How apt we are to retain

what we have imbibed, and how hard it is to get over the prejudices of education. The

disciples, having sucked in this notion with their milk that the Messiah was to be a

temporal prince, were long before they could be brought to have any idea of his kingdom

as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought

God would have no kingdom in the world unless it were restored to Israel; whereas the

kingdoms of this world were to become his, in whom he would be glorified, whether

Israel should sink or swim. [4.] How apt we are to misunderstand scripture--to understand

that literally which is spoken figuratively, and to expound scripture by our schemes,

whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be

poured out from on high, our mistakes will be rectified, as the apostles' soon after were.

(2.) Their enquiry concerning the time of it: "Lord, wilt thou do it at this time? Now that thou hast called us together is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed their mark, [1.] That they were

inquisitive into that which their Master had never directed nor encouraged them to enquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised themselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on thrones (), and now nothing will serve them but they must be in the throne immediately, and cannot stay the time; whereas he that believeth doth not make haste, but is satisfied that God's time is the best time.

GUZIK Lord, will You at this time restore the kingdom to Israel? This was a question

asked many times before. They must have believed that Jesus would certainly establish an

earthly political kingdom before ascending to the Father. Of course, when Jesus ascended

into heaven, He would leave them in charge of the kingdom!

i. "The verb restore shows that they were expecting a political and territorial kingdom;

the noun Israel that they were expecting a national kingdom; and the adverbial clause at

this time that they were expecting its immediate establishment." (Stott)

ii. "Marvelous is their rudeness, that when as they had been diligently instructed by the

space of three whole years, they betray no less ignorance than if they had heard never a

word. There are as many errors in this question as words." (Calvin)b. The disciples

certainly knew the many Old Testament prophecies describing the spiritual and political

rebirth of Israel. The disciples probably thought that the spiritual rebirth seemed certain,

so the political would come, also.

CLARKE, Verse 6. When they therefore were come together

It is very likely that this is to be understood of their assembling on one of the mountains

of Galilee, and there meeting our Lord.

At this time restore again the kingdom

That the disciples, in common with the Jews, expected the Messiah's kingdom to be at

least in part secular, I have often had occasion to note. In this opinion they continued less

or more till the day of pentecost; when the mighty outpouring of the Holy Spirit taught

them the spiritual nature of the kingdom of Christ. The kingdom had now for a

considerable time been taken away from Israel; the Romans, not the Israelites, had the

government. The object of the disciples' question seems to have been this: to gain

information, from their all-knowing Master, whether the time was now fully come, in

which the Romans should be thrust out, and Israel made, as formerly, an independent

kingdom. But though the verb signifies to reinstate, to renew, to restore to a former state

or master, of which numerous examples occur in the best Greek writers, yet it has also

another meaning, as Schoettgen has here remarked, viz. of ending, abolishing, blotting

out: so Hesychius says, is the same as finishing, making an end of a thing. And

Hippocrates, Aph. vi. 49, uses it to signify the termination of a disease. On this

interpretation the disciples may be supposed to ask, having recollected our Lord's

prediction of the destruction of Jerusalem, and the whole Jewish commonwealth, Lord,

Wilt thou at this time destroy the Jewish commonwealth, which opposes thy truth, that thy

kingdom may be set up over all the land? This interpretation agrees well with all the parts

of our Lord's answer, and with all circumstances of the disciples, of time, and of place;

but, still, the first is most probable.

CALVI, "6. He showeth that the apostles were gathered together when as this question was moved, that we may know that it came not of the foolishness of one or two that it was moved, but it was moved by the common consent of them all; but marvelous is their rudeness, that when as they had been diligently instructed by the space of three whole years, they betray no less ignorance than if they had heard never a word. There are as many errors in this question as words. They ask him as concerning a kingdom; but they dream of an earthly kingdom, which should flow with riches, with dainties, with external peace, and with such like good things; and while they assign the present time to the restoring of the same. they desire to triumph before the battle; for before such time as they begin to work they will have their wages. They are also greatly deceived herein, in that they restrain Christ fs kingdom unto the carnal Israel, which was to be spread abroad, even unto the uttermost parts of the world. Furthermore, there is this fault in all their whole question, namely, that they desire to know those things which are not meet for them to know. No doubt they were not ignorant what the prophets did prophesy concerning the restoring of David fs kingdom, they had oftentimes heard their Master preach concerning this matter. Lastly, It was a saying common in every man fs mouth, that, in the most miserable captivity of the people, they should all be comforted, with the expectation of the kingdom that should be. Now, they hoped for the restoring hereof at the coming of the Messias, and hereupon was it that so soon as the apostles saw their Master Christ risen from the dead, they straightway began to think thereupon; but, in the meantime, they declared thereby how bad scholars they were under so good a Master. Therefore doth Christ briefly comprehend 24 g Perstringit , h reprimand. in this short answer all the errors whereinto they fell in this their question, as I shall straightway declare. To restore, in this place, doth signify to set up again that which was fallen, and through many ruins grown out of fashion; for out of the dry stock of Isai [Jesse] should spring a Branch, and the tabernacle of David, which was laid waste, 25 g Misere dissipatum , h miserably laid waste. should be erected and set on foot again.

BARES, "Verse 6. When they therefore were come together. At the Mount of Olives.

See . Wilt thou at this time, etc. The apostles had entertained the common opinions of the Jews about the temporal dominion of the Messiah. They expected that he would reign as a prince and conqueror, and free them from the bondage of the Romans. Many instances of this expectation occur in the Gospels, notwithstanding all the efforts which the Lord Jesus made to explain to them the true nature of his kingdom. This expectation was checked, and almost destroyed by his death, . And it is clear that his death was the only means which could effectually check and change their opinions respecting the nature of his kingdom. Even his own instructions would not do it; and only his being taken from them could direct their minds effectually to the true nature of his kingdom. Yet, though his death checked their expectations, and appeared to thwart their plans, yet his return to life excited them again. They beheld him with them; they were assured it was the same Saviour; they saw now that his enemies had no power over him; that a Being who could rise from the dead, could easily accomplish all his plans. And as they did not doubt now that he would restore the kingdom to Israel, they asked whether he would do it at this time? They did not ask whether he would do it at all, or whether they had correct views of his kingdom; but taking that for granted, they asked him whether that was the time in which he would do it. The emphasis of the inquiry lies in the expression, "at this time," and hence the answer of the Saviour refers solely to the point of their inquiry, and not to the correctness or incorrectness of their opinions. From these expectations of the apostles we may learn,

(1.) that there is nothing so difficult to be removed from the mind as prejudice in favour

of erroneous opinions.

(2.) That such prejudice will survive the plainest proofs to the contrary.

(3.) That it will often manifest itself even after all proper means have been taken to

subdue it. Erroneous opinions thus maintain a secret ascendancy in a man's mind, and are

revived by the slightest circumstances, even long after we supposed they were overcome;

and even in the face of the plainest proofs of reason or of Scripture.

Restore. Bring back; put into its former situation. Judea was formerly governed by its own kings and laws; now it was subject to the Romans. This bondage was grievous, and the nation sighed for deliverance. The inquiry of the apostles evidently was, whether he would now free them from the bondage of the Romans, and restore them to their former state of freedom and prosperity, as in the times of David and Solomon. See . The word" restore" also may include more than a reducing it to its former state. It may mean, Wilt thou now bestow the kingdom and dominion to Israel, according to the prediction in ?

COKE, "Acts 1:6-8. Lord, wilt thou at this time, &c.— The disciples seem to have expected, that, when the Spirit was in so extraordinary a manner poured out, and the world, according to Christ's prediction (John 16:8.) convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for the Messiah, and so

not only throw off its subjection to the Romans, but itself rise tovery extensive and perhaps UNIVERSAL dominion. The word αποκαθιστανεις, rendered wilt thou restore, intimates the shattered and weakened state in which Israel now was. Dr. Heylin renders the clause more properly, Wilt thou re-establish the kingdom of Israel at that time? namely, when they should be baptized, as was promised just before. Our Lord's answer, though calculated to repress an improper curiosity, yet may intimate, that the kingdom should at length be restored, though not immediately, or with all the circumstances which they imagined. "It will not beof any use to you, in YOUR work, to know the times or the seasons for the restoration of the kingdom of Israel. Besides, this is one of the things which the Father hath thought fit to conceal from mortals in the abyss of Omniscience. This only is of importance for you to know, that you shall receive miraculous powers after the Holy Ghost is come upon you, and that by these powers you shall bear witness unto me with great success."

COFFMAN, "THE ASCENSION (Acts 1:6-11)

Error always dies hard, especially that type of error which is deeply ingrained and fortified by human lusts and desires. An earthly kingdom was never, in the long history of Israel, or at any other time, contained in the purpose of God for Israel. Even the kingdom of Saul, David, and Solomon, which God permitted but never approved, was from its inception a rejection of God's government of the chosen people (1 Samuel 8:7). Israel's desire for the restoration of THAT kingdom blinded their eyes to the Christ; and here it is evident that even the sacred Twelve themselves were contaminated with the earthly kingdom virus!

McGarvey's deduction from this passage is significant. He said:

The question shows unmistakably that Jesus' kingdom had not yet been inaugurated; for, if it had been, it is inconceivable that these men, who were its chief executive officers on earth, knew nothing of the fact; and it is equally inconceivable that if it had been, Jesus would not have promptly corrected so egregious a blunder on the part of his disciples.[9]ENDNOTE:

[9] J. W. McGarvey, op. cit., p. 5.

MACARTHURTHE PROPER MYSTERY (vv. 6-7)A. The Excitement About the Kingdom (v. 6)"When they [the apostles], therefore, were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"When Christ taught the apostles about the kingdom after His resurrection, they got excited because they thought perhaps now He would begin His reign. Old Testament prophecy gave no indication that there would be a long period of time between the first and second coming of Christ. The apostles were probably familiar with Ezekiel 36 and Joel 2, which say that the kingdom will come when the Holy Spirit is poured out. When they heard Christ say the Holy Spirit would come soon (v. 5), they thought He was about

to set up His kingdom on earth. They saw it as the next logical step after accomplishing the atonement.B. The Secret About the Kingdom (v. 7)"[Christ] said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power."God didn't want the disciples to know when the kingdom was coming. Can you imagine what would happen if we knew the time of the second coming? Generation after generation of Christians would probably become slack in their commitment to doing God's work. There's no need for us to know when Christ will return. Probably the only thing Christ didn't explain to the disciples about the kingdom is when it would come. Otherwise they had complete knowledge about it.An Indirect Answer to an Incorrect BeliefThere are some people who call themselves covenant theologians; most of them believe there is no future, literal kingdom for Israel (a view known as amillennialism). But when Jesus answered the disciples' question about the time of the kingdom's coming, He didn't tell them there would be no kingdom. He simply said that the time of the kingdom's coming was not for them to know. If there were no literal kingdom planned for the future, Christ would have said so in Acts 1:7.The only thing the disciples understood about the kingdom in relation to time was that it was future. When Christ said they would soon be baptized with the Holy Spirit (Acts 1:5) the disciples thought that meant the kingdom was coming soon. But later on they understood that the time of the kingdom is unknown. Both Peter and John said Christ will come suddenly and unexpectedly (2 Pet. 3:10; Rev. 3:3).Today, we still don't know the time of the Lord's coming. Yet there seems to be a general anticipation by many that it will be soon. In fact, I know one man who thought Christ was going to come before January 1 of a particular year, so he sold everything he had to buy Bibles and other things to give to people. He sent twenty thousand copies of Good News for Modern Man to Vietnam. He got little praying hands that glowed in the dark and keychains with Jesus' name on them, and gave them to people in the street. But Christ didn't come, and now the man has nothing. The Lord doesn't want us to act foolishly. In Luke 19:13 He says, "Occupy till I come." We are to keep busy with our responsibilities and not concern ourselves with the time of Christ's return. Deuteronomy 29:29 says, "The secret things belong unto the Lord our God." In 1 Thessalonians 5:1-2 Paul says, "Of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." Don't speculate about the time of the second coming.

CHADWICK, "The truth is out about the disciples. They still didn't understand what He meant by "Kingdom". They thought of political system or human, this worldly government; but they at least were open about their question. Today we need to confess that we often think the same as they - we look for benefits that can be computed according to the values of this world. Things like "freedom", "rising standard of living", "self determination", to name a few. And we, like them no doubt see ourselves, because we're Christians, as having some advantage or position of power. How vulnerable is the so-called religious right wing. Sometimes our actions belie our belief in the coming of the Lord before the Millennium, for we will bring it in ourselves by political action. May we not forget that the Christian's task is not to impose righteousness through the passing of

laws or by political process, but rather to impart righteousness, by faith, to those who gladly respond to the Gospel message; all along remembering that we always will struggle with renewed forms of misunderstanding about what the kingdom of God really means.Because the disciples are prone to misunderstand God's ways and purposes, all the more reason for the sending of the Spirit. And that's why He actually gave them one command -wait in Jerusalem for the Spirit. As if to say "If I give you any more complicated instructions, you'll no doubt blow it. So do this, wait for the Spirit, then He will be always there to guide you on each successive step." "O Lord, forgive our thick-headedness, and help us never to forget our need for daily guidance by the Holy Spirit."

This is now the third reference to Jesus gathering with His disciples. It suggests frequency. Perhaps any lack of Christian fervor can be traced in part to the infrequency of our gathering together with Him. After Pentecost it did not change, as we note in 2:46.

NOTESMost agree that the Apostles were far from perfect and made mistakes, but each

picks and chooses what he feels is a mistake. Some say this question shows they

knew the kingdom was to be restored but all were wrong on selecting Matthias. The

evidence supports the logic of all they did and said and we have no right to read

negatives in. J. Sidlow Baxter feels in Acts 2 the kingdom was offered to Israel

again and if they had repented and accepted Jesus as Messiah the reign of Christ on

earth would have begun immediately.

Morgan says, “They are asking foolish questions about the restoration of the

kingdom to Israel. Jesus is center.” Ironside says they expected Israel to reign.

Maclaren, “They had not learned so much from the 40 days instruction concerning

the kingdom as to be free from their old Jewish notions which color their question.

They believed that Jesus could establish His kingdom when He would. They were

right, and also wrong-right for He is King, but wrong for its establishment is not to

be effected by a single act ofpower, but by the slow process of preaching the Gospel.

7 He said to them: “It is not for you to know the

times or dates the Father has set by his own

authority.

Adults are not any different than children when it comes to questions. They ask all

sorts of things that nobody can answer, for there are no answers available. That is

the case here. Only God can answer their question, and he has chosen not to reveal

that information, and what God has not told man, man should accept as off limits,

and move on to learn what God has revealed. God just does not give us his time

table and schedule of events. This is much like the secret documents of the

government that are not revealed for the sake of national security. You do not make

everything known, for that information can give enemies an advantage. If the devil

knew everything God was going to do ahead of time, it would be to his advantage,

and so we have to stay in the dark about some things right along with the enemy.

Sin came into the world because of the lust of Adam and Eve to have knowledge

that God had forbidden. God said don't eat from the tree of the knowledge of good

and evil, and they could not stand to obey when they were tempted by Satan to do

so. Satan tricked them into prying into God's secrets that he had not revealed to

them, and they open the Pandora's box of evil. That is what people continue to do by

prying into secrets that God has forbidden them to know. The whole history of

setting times and dates for the Coming of Christ has divided believers and led to all

sorts of speculation that has confused the body of Christ. Man just refuses to leave

God's secrets alone, but pretends to have found the key, and leads people astray

with all kinds of arrogant proclamations that they have found the answers to the

times and dates that God has concealed. They don't even realize that what is not for

them to know is also not for them to seek to know, and so they go ahead and defy

the Lord's forbidding.

HENRY, "The check which Christ gave to this question, like that which he had a little

before given to Peter's enquiry concerning John, What is that to thee? Act_1:7, It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom; and also because there is a sense of the expectation which is true, the setting up of the gospel kingdom in the world; and their mistake of the promise shall not make it of no effect; but he checks their enquiry after the time.

1. The knowledge of this is not allowed to them: It is not for you to know, and therefore it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents - an inordinate desire of forbidden knowledge, and intruding into things which we have not seen because God has not shown them. Nescire velle quae magister maximus docere non vult, erudita inscitia est - It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others (to you it is given to know the mysteries of the kingdom of God), and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we

have to be proud of our knowledge when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death and since his resurrection, and in this knowledge he will have them to be satisfied; for it is enough for a Christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of God, and had promised that the Spirit should show them things to come concerning it, Joh_16:13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Mat_24:33; Mat_16:3. But they must not expect nor desire to know either all the particulars of future events or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as concerning ourselves, - concerning all the periods of time and the final period of it, as well as concerning the period of our own time.

Prudens futuri temporis exitumCaliginosa nocte premit Deus -

But Jove, in goodness ever wise,Hath hid, in clouds of thickest night,

All that in future prospect liesBeyond the ken of mortal sight.- Hor.

As to the times and seasons of the year, we know, in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or in winter; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a wintertime of trouble; and in that winter, that we may not despond and despair, we are assured that summer will return; but what this or that particular day will bring forth we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it.

2. The knowledge of it is reserved to God as his prerogative; it is what the Father hath put in his own power; it is hid with him. None besides can reveal the times and seasons to come. Known unto God are all his works, but not to us, Act_15:18. It is in his power, and in his only, to declare the end from the beginning; and by this he proves himself to be God, Isa_46:10. “And though he did think fit sometimes to let the Old Testament prophets know the times and the seasons (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy years), yet he has not fit to let you know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to know something more than you do of the times and seasons;” he did so afterwards to his servant John; “but he has put it in his own power to do it or not, as he thinks fit;” and what is in that New Testament prophecy discovered concerning the times and the seasons is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this work, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the rabbin concerning the coming of the Messiah: Rumpatur spiritus eorum qui supputant tempora - Perish the men who calculate the time.

CLARKE, "The times or the seasons - Χρονους�η�καιρους. Times here may signify

any large portion of a period, era, or century - such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, etc., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such periods as may be best for the accomplishment of those purposes. Thus God is no

necessary agent - every thing is put in his own power, εν�τ)�ιδι*�εξουσι*, under his

control and authority; nor will he form decrees of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God, nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone, and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom.

GILL, "And he said unto them,.... To his disciples,

it is not for you to know the times or the seasons; meaning, not the times that are past from Adam to Christ; as how long the world stood; when the flood came; when Sodom and Gomorrha were burned to ashes; when the children of Israel came out of Egypt, and the law was given to them; when the kingdom of Israel began, and when the Jews were carried captive, and when they returned; when the sceptre departed from Judah, and Daniel's weeks had an end: or the particular seasons of the year, and the times for planting, ploughing, sowing, reaping, &c. but when should be the time, the day, and hour of the coming of the son of man, when he shall set up his kingdom in a more glorious manner, and the kingdoms of this world shall become his; or when the kingdom shall be restored to Israel. This, by the Jews, is said to be one of the seven things hid from men (k):

"seven things are hid from the children of men, and these are they; the day of death, and the day of consolation, and the depth of judgment, and a man knows not what is in the heart of his neighbour, nor with what he shall be rewarded, and "when the kingdom of the house of David shall return", and when the kingdom of Persia shall fall.

Which the Father hath put in his own power; and not in the power of a creature, no, not of the angels; see Mat_24:36 wherefore it is vain and sinful, as well as fruitless, to indulge a curious inquiry into these things, or into the times and seasons of what is future; as of the time of a man's death, of the end of the world, of the second coming of Christ; only those things should be looked into which God has revealed, and put into the power of man to know by diligent search and inquiry. Says R. Simeon (l),

"flesh and blood, (i.e. man), which knows not עתיו�ורגעיו, "its times and its moments",

(and so the Vulgate Latin renders the words here), ought to add a void space to the blessed God, who knows the times and moments.

HENRY, ". He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. “It is not for you to know the times and the seasons

- this would do you no good; but know this (Act_1:8) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over,” Act_1:8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,

1. That their work should be honourable and glorious: You shall be witnesses unto me.(1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.

2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. “But you shall receive the power of the Holy Ghost coming upon you” (so it may be read), “shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament” (which, when they were filled with the Holy Ghost, they did to admiration, Act_18:28), “and to confirm it both by miracles and by sufferings.” Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it.

3. That their influence should be great and very extensive: “You shall be witnesses for Christ, and shall carry his cause,” (1.) “In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable.” (2.) “Your light shall thence shine throughout all Judea, where before you have laboured in vain.” (3.) “Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans.” (4.) “Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world.”

COFFMAN, "The kingdom in its present phase would begin very shortly; but Jesus passed over their ignorance on that point, fully aware that with the coming of the Spirit upon them they would have it brought to their remembrance all that Jesus had already taught on that question; but human curiosity is unlimited, and Jesus immediately warned his apostles that the final phase of the kingdom, including the resurrection and final judgment, would come at a time unknown to any man, not even to himself in his earthly limitation.

Bruce called this:

The last flicker of their former burning expectation of an imminent political theocracy with themselves as its chief executives. From this time forth, they devoted themselves to the proclamation and service of God's spiritual kingdom.[10]

Those interpreters who hold to the future conversion theory regarding Israel usually assert their conviction as related to these verses, as for example, Harrison: "This does not mean that God is through with Israel; Romans 11:26 says that all Israel shall be saved."[11] However, the "Israel" in view there is spiritual Israel, not the hardened

secular Israel. There is no New Testament teaching to the effect that secular Israel will accept Jesus Christ; but, on the other hand, it is indicated that they will remain hardened "until the fullness of the Gentiles be come in" (Romans 11:25), a time that may coincide with the coming of the end of the world. The future conversion of secular Israel is neither affirmed in Scripture nor denied as possible.

[10] F. F. Bruce, op. cit., p. 38.

[11] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 385.

JOHN DICK, "To this question Jesus did not return a direct answer, but one which implied

a reproof of that vain curiosity which had led them to propose it. “It is

not for you to know the times, and the seasons, which the Father hath put in

his own power.” These words import, that the revolutions in the civil and

religious state of the world were predetermined by God, as they are all

brought to pass by his providence; that he only knows the order and series

of events; and that, except in those instances in which he has revealed them

to us in the word of prophecy, we should beware of attempting to discover

his secrets, and to draw aside the veil which hangs over futurity. Let man

remember the limited nature of his faculties, and the dependent condition of

his mind. Let him be thankful for what he does know, and content to remain

ignorant of what his Maker has been pleased to conceal.

This answer, being a rebuke to their unhallowed curiosity, was calculated to

discourage the Apostles. That they might not be dejected, and no

disagreeable impression might be left upon their minds, our Lord subjoined a

promise, well fitted to comfort them. “But ye shall receive power, after

that the Holy Ghost is come upon you; and ye shall be witnesses unto me,

both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost

part of the earth.” In the fourth verse, “he commanded them that they should

not depart from Jerusalem, but wait for the promise of the Father.” What he

teaches them, in both verses, to expect, is the Holy Ghost, in a more

abundant measure of his influences than they had yet received, to qualify

them for the duties of the Apostleship. They were appointed to be

“witnesses” of Christ to the world; to bear public testimony to Jews and

Gentiles, concerning his doctrine, his miracles, his death, and his

resurrection. With this view, they had been admitted to attend him from the

commencement of his ministry to the present moment; and had enjoyed frequent

meetings, and intimate conversation with him, since his return from the

grave. But now it was farther necessary, that they should be furnished with

more profound knowledge of the mysteries of the kingdom than they yet

possessed, with higher capacity for reasoning, with a talent for public

speaking, with the gift of tongues, with a power to work miracles for the

confirmation of their testimony, with zeal, courage, meekness, prudence, and

unwearied perseverance. Without these qualifications, they would have been

unfit for the office which their Master had conferred upon them. This, then,

is a promise of “ power,” of such vigour of mind, of such intellectual and

spiritual endowments, as should fully prepare them for their various and

difficult duties.

The promise, for which they were commanded to wait, our Saviour called “the

promise of the Father,” to inform his disciples, that it is the Father who

sends the Holy Ghost, to give effect to the death of his Son in the

conversion and sanctification of sinners; but chiefly, because his

faithfulness was pledged for the mission of the Spirit in many passages of

the Old Testament, particularly in he following words, which were fulfilled

on the day of Pentecost: “And it shall come to pass afterward, that I will

pour out my Spirit upon all flesh, and your sons and your daughters shall

prophesy, your old men shall dream dreams, your young men shall see visions;

and also upon the servants and upon the handmaids, in those days, will I

pour out my Spirit.”

From the mention of the promise of the Spirit, Jesus takes occasion to point

out to the disciples the difference between his own administration and that

of his forerunner. “For John truly baptized with water; but ye shall be

baptized with the Holy Ghost not many days hence.” The Baptist, although

greater than the Prophets, could only sprinkle his disciples with water, to

signify their purification from the guilt and defilement of sin; but Jesus

was able to communicate the Spirit himself in his regenerating influences,

and miraculous gifts. To apply the means of salvation is the province of the

ministers of religion; but the wisest and holiest of them can contribute

nothing to their efficacy. The source of spiritual life and power is the

invisible Head of the Church, “from whom all the body, by joints and hands,

having nourishment ministered, and knit together, increaseth with the

increase of God.” The blessings of grace are entrusted to his disposal; and

she gives or withholds them at his pleasure.

That our Saviour when he made this promise, claimed no power of which he was

not possessed, the disciples were soon to be convinced by experience. They

were commanded to wait at Jerusalem till the promise should be performed.

Accordingly, we know that more than ten days did not elapse between this

meeting and the day of Pentecost, when the Holy Ghost descended upon them."

CHADWICK, "Jesus' answer puts a damper on our efforts to understand God's time table. It will usually be very different than any thing we can figure out. In our age, we think that there is nothing outside our ability to know. We have an insatiable thirst for knowledge. But Jesus makes it clear that knowledge of the future in general, and the coming of God's kingdom to earth in particular, are not for us to know. I wonder what else is off-limits to our curiosity? This would be a worthwhile study.

The word "power" is "authority." This could allow for the occasions when the Father reveals His purposes to His prophets. He has the authority to do with this knowledge as He will, but if He chooses not to tell us through prophecy, then we are not wise to try and figure it out. Both kinds of times (chronological and epochs) are included. Some time is measurable, some is not, but is rather fluid. So we say "time flies, when you're having fun," or "the hours dragged by."

Let's not overlook the theological point that God (the Father) is the creator of times and seasons. When we get confused about past, present, future as they relate to God, we must remember that we have severe limitations. It would be like explaining to a fly that is caught in a traveling automobile that it is moving at a speed of 60 mph. The fly cannot share that perspective, because it is in the closed capsule of the car and is not flying any faster than usual. So we who are in the envelop of time can't understand the larger picture. But God holds in all in His hand. This verse should put an end to all time-consuming speculation about end-time events, and their chronology.

NOTES

William E. Biederwolf, “I suppose more men professing to be wise have should

themselves fools at this point by setting an exact time for this wonderful event then

in any other way of Scriptural speculation.”

“ow there is no use to say that the Bible teaching about the second coming is as

clear as daylight at every point. If it was, there wouldn’t be any difference of

opinion at all, and to say that it is, is a species of inexcusable bigotry that humble

and fair-minded scholars will not tolerate.”

Most Christians cannot accept this but strive for all they are worth to get behind the

veil that God will not open. J. C. Macaulay says, “And in no department of

Revelation do we kick at the limitations more than in the prophetic sphere. We are

bound we shall know the times and the seasons, so we build veritable pyramids of

dogmatic interpretation, allowing no point to go unexplained.

The practical life demands dogmatic uncertainty. I don’t know and so I live always

prepared and yet always preparing for the future.

Too curious man, why dost thou seek to know

Events which, good or ill, foreknown, are woe?

Foreknowledge only is enjoyed by heaven,

And for his peace of mind to man forbidden. Dryden

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.”

BARES, "But ye shall receive power ... - Literally, as it is translated in the margin, “Ye shall receive the power of the Holy Spirit coming upon you.” This was said to them to console them. Though they could not know the times which God reserved in his own appointment, yet they should receive the promised Guide and Comforter. The word “power” here refers to the help or aid which the Holy Spirit would grant; the power of speaking with new tongues; of preaching the gospel with great effect; of enduring great trials, etc. See Mar_16:17-18. The apostles had impatiently asked him if he was then about to restore the kingdom to Israel. Jesus by this answer rebuked their impatience, taught them to repress their ill-timed ardor; and assured them again of the coming of the Holy Spirit.

Ye shall be witnesses - For this purpose they were appointed; and to prepare them for this they had been with him for more that three years. They had seen his manner of life, his miracles, his meekness, his sufferings; they had listened to his instructions, and had conversed and eaten with him as a friend; they had seen him after he was risen, and were about to see him ascend to heaven; and they were thus qualified to bear witness to these things in all parts of the earth. Their number was so great that it could not be pretended that they were deceived; they had been so intimate with him and his plans that they were qualified to state what his doctrines and purposes were; and there was no motive but conviction of the truth that could induce them to make the sacrifices which they would be required to make in communicating these things to the world. In every respect, therefore, they were qualified to be impartial and competent witnesses. The

original word here is µάρτυρες martures, martyrs. From this word the name martyrs has

been given to those who suffered in times of persecution. The reason why this name was given to them was that they bore witness to the life, instructions, death, and resurrection of the Lord Jesus, even in the midst of persecution and death. It is commonly supposed that nearly all of the apostles bore witness as martyrs in this sense to the truths of the Christian religion, but of this there is not clear proof. See Mosheim’s Ecclesiastical History, vol. i. p. 55, 56. Still the word here does not necessarily mean that they to whom this was addressed would be martyrs, or would be put to death in bearing witness to the

Lord Jesus; but that they were everywhere to testify to what they knew of him. The fact that this was the design of their appointment, and that they actually bore such testimony, is abundantly confirmed in the Acts of the Apostles, Act_1:22; Act_5:32; Act_10:39, Act_10:42; Act_22:15.

In Jerusalem - In the capital of the nation. See Acts 2. The great work of the Spirit on the day of Pentecost occurred there. Most of the disciples remained in Jerusalem until the persecution that arose about the death of Stephen, Act_8:1, Act_8:4. The apostles remained there until Herod put James to death. Compare Act_8:1, with Act_12:1-2. This was about eight years. During this time, however, Paul was called to the apostleship, and Peter had preached the gospel to Cornelius, Philip to the eunuch, etc.

In all Judea - Judea was the southern division of the Holy Land, and included Jerusalem as the capital. See the notes on Mat_2:22.

And in Samaria - This was the middle portion of Palestine. See the notes at Mat_2:22. This was fulfilled by the disciples. See Act_8:1, “And they were all scattered abroad throughout the regions of Judea and Samaria”; compare Act_1:4-5, “They that were scattered abroad went everywhere preaching the word. Then Philip went down to the city of Samaria, and preached Christ unto them.” See also Act_1:14; Act_9:31.

And unto the uttermost part of the earth - The word “earth,” or “land,” is sometimes taken to denote only the land of Palestine. But here there does not seem to be a necessity for limiting it thus. If Christ had intended that, he would have mentioned Galilee, as being the only remaining division of the country. But as he had expressly directed them to preach the gospel to all nations, the expression here is clearly to be considered as including the Gentile lands as well as the Jewish. The evidence that they did this is found in the subsequent parts of this book, and in the history of the church. It was in this way that Jesus replied to their question. Though he did not tell them the time when it was to be done, nor affirm that he would restore the kingdom to Israel, yet he gave them an answer that implied that the work should advance - should advance much further than the land of Israel; and that they would have much to do in promoting it. All the commands of God, and all his communications, are such as to call up our energy, and teach us that we have much to do. The uttermost parts of the earth have been given to the Saviour Psa_2:8, and the church should not rest until he whose right it is shall come and reign, Eze_21:27.

CLARKE, "But ye shall receive power - Ληψεσθε�δυναµιν. Translating different

terms of the original by the same English word is a source of misapprehension and error.

We must not understand δυναµις which we translate power in this verse, as we do

εξουσια, translated by the same word in the preceding verse. In the one, God’s infinite

authority over all times and seasons, and his uncompellable liberty of acting or not acting in any given case, are particularly pointed out: in the other, the energy communicated by him to his disciples, through which they were enabled to work

miracles, is particularly intended; and δυναµις, in general, signifies such power, and is

sometimes put for that of which it is the cause, viz. a miracle. See Mat_7:22; Mat_11:20-23; Mat_13:54, Mat_13:58; Mar_6:5; Luk_10:13; and Act_2:22. The disciples were to be made instruments in the establishment of the kingdom of Christ; but this must be by the energy of the Holy Ghost sent down from heaven; nevertheless, this energy would be given in such times and seasons, and in such measures, as should appear best to the infinite wisdom of God. Christ does not immediately answer the question of the disciples, as it was a point savouring too much of mere curiosity; but he gave them such

information as was calculated to bring both their faith and hope into action. St. Chrysostom has well observed, “that it is the prerogative of an instructer to teach his

disciple, not what he wishes to learn, but what his master sees best for him:” ∆ιδασκαλου�

τουτο�εστι�µη�8�βουλεται�#�µαθητης,�αλλ’�8�συµφερει�µαθειν,�διδασκειν.

Ye shall be witnesses - in all Judea, etc. - Though the word earth, <�γη, is often

used to denote Judea alone, yet here, it is probable, it is to be taken in its largest extent. All the inhabitants of the globe might at that period be considered divisible into three classes.

1. The Jews, who adhered to the law of Moses, and the prophetic writings, worshipping the true God only, and keeping up the temple service, as prescribed in their law.

2. The Samaritans, a mongrel people, who worshipped the God of Israel in connection with other gods, 2Ki_17:5, etc., and who had no kind of religious connection with the Jews. See on Mat_10:5 (note). And,

3. The Gentiles, the heathens through all other parts of the world, who were addicted to idolatry alone, and had no knowledge of the true God.

By the terms in the text we may see the extent to which this commission of instruction and salvation was designed to reach: to the Jews; to the Samaritans, and the uttermost part of the earth, i.e. to the Gentile nations, thus, to the whole human race the Gospel of the kingdom was to be proclaimed. When the twelve disciples were sent out to preach, Mat_10:5, their commission was very limited - they were not to go in the way of the Gentiles, nor enter into any city of the Samaritans, but preach the Gospel to the lost sheep of the house of Israel: but here their commission is enlarged, for they are to go into all the world, and preach the Gospel to every creature. See Mat_28:18.

GILL, "But ye shall receive power,.... From on high, with which they were to be endured, Luk_24:49 meaning the power of the Holy Ghost, strength from him to preach the Gospel, and work miracles in confirmation of it, and courage and greatness of mind, amidst all reproaches and persecutions, to face and oppose their enemies, profess the name of Christ, abide by his truths and ordinances, make their way through all opposition and difficulties, and spread the Gospel all over the world; for intend of enjoying worldly ease, honour, wealth, and riches, they were looking for, our Lord gives them to understand that they must expect labour, service, afflictions, and trials, which would require power and strength, and which they should have:

after that the Holy Ghost shall come upon you; from above, from heaven, as he did, and sat upon them in the form of cloven tongues, and of fire; upon which they were filled with knowledge and zeal, with strength and courage, and with all gifts and abilities necessary for their work:

and ye shall be witnesses unto me; of the person of Christ, of his deity and sonship, of his incarnation, his ministry, and his miracles, of his suffering and death, of his resurrection from the dead, and his ascension to heaven. This was to be their work, and what belong to them, and not to enquire about a temporal kingdom, and the setting up of that, and the times and seasons of it; their business was to testify of the sufferings of Christ, and the glory that followed, and to preach a crucified Jesus, as the only Saviour of

lost sinners: and this

both in Jerusalem, the "metropolis" of the nation, and there, in the first place, where such dwelt who had been concerned in the crucifixion of Christ, many of whom were to be called by grace, and converted through their ministry:

and in all Judea; that part of the land of Israel which was distinct from Samaria and Galilee, and from beyond Jordan; where churches were to be planted, as afterwards they were; see Act_9:31.

And in Samaria; where Christ had before forbid his disciples to go; but now their commission is enlarged, and they are sent there; and here Philip went upon the persecution raised against the church at Jerusalem, and preached Christ with great success, to the conversion of many; and hither Peter and John went to lay their hands on them, and confirm them; see Act_8:5.

and unto the uttermost part of the earth; throughout the whole world, whither the sound of the apostles, and their words went, Rom_10:18.

HERY, "He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. “It is not for you to know the times and the seasons- this would do you no good; but know this (Act_1:8) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over,” Act_1:8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,

1. That their work should be honourable and glorious: You shall be witnesses unto me.(1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.

2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. “But you shall receive the power of the Holy Ghost coming upon you” (so it may be read), “shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament” (which, when they were filled with the Holy Ghost, they did to admiration, Act_18:28), “and to confirm it both by miracles and by sufferings.” Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it.

3. That their influence should be great and very extensive: “You shall be witnesses for Christ, and shall carry his cause,” (1.) “In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable.” (2.) “Your light shall thence shine throughout all Judea, where before you have laboured in

vain.” (3.) “Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans.” (4.) “Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world.”

JAMISON, "receive power — See Luk_24:49.

and ye shall be witnesses unto me ... in Jerusalem ... in all Judea ... and unto the uttermost part of the earth — This order of apostolic preaching and success supplies the proper key to the plan of the Acts, which relates first the progress of the Gospel “in Jerusalem, and all Judea and Samaria” (the first through ninth chapters), and then “unto the uttermost part of the earth” (the tenth through twenty-eighth chapters).

CALVIN, "8.You shall receive power. Our Savior Christ doth here call them back as well unto the promise of God as also unto his commandment, which was the readiest way to bridle their curiosity. Curiosity doth rise almost always either of idleness or else of distrust; distrust is cured by meditating upon the promises of God. And his commandments do tell us how we ought to occupy ourselves and EMPLOY our studies. Therefore, he commandeth his disciples to wait for the promise of God, and to be diligent in executing their office whereunto God had called them. And in the mean season he noteth (27) their great hastiness, in that they did preposterously catch at those GIFTS which were proper unto the Holy Spirit, when as they were not as yet endued with the same. Neither did they take the right way herein, in that being called to go on warfare, they desire (omitting their labor) to lake their ease in their inn. (28) Therefore, when he saith, you shall receive power, he admonisheth them of their imbecility, lest they follow before the time those things whereunto they cannot attain. It may be read very well either way, You shall receive the power of the Spirit; or, The Spirit coming upon you; yet the latter way seemeth to be the better, because it doth more fully declare their defect trod want, until such time as the Spirit should come upon them.

You shall be my witnesses He correcteth two errors of theirs in this one sentence. For, first, he showeth that they must fight before they can triumph; and, secondly, that the nature of Christ’s kingdom was of another sort than they judged it to have been. Therefore, saith he, You shall be my witnesses; that is, the husbandman must first work before he can reap his fruits. Hence, nay we learn that we must first study how we may come unto the kingdom of God, before we BEGIN to dispute (29) about the state of the life to come. Many there be which do curiously inquire what manner [of] blessedness that shall be which they shall enjoy after they shall be received into the everlasting kingdom of heaven, not having any care how they may come to enjoy the same. (30) They reason concerning the quality of the life to come, which they shall have with Christ; but they never think that they must be partakers of his death, that they may live together with him, (2 Timothy 2:11.) Let every man, therefore, apply himself in his work which he hath in hand; let us fight stoutly under Christ’s BANNER; let us go forward manfully and courageously (31) in our vocation, and God will give fruit in due time (and tide.) There followeth another correction, when he saith, that they must be his witnesses. For hereby he meant to drive out of his disciples’ minds that fond and false imagination which they had conceived of the terrestrial kingdom, because he showeth unto them briefly, that his kingdom consisteth in the preaching of the gospel. There was no cause, therefore, why they should dream of riches, (32) of external principality, or any other earthly thing, whilst they heard that Christ did then reign when as he subdueth unto himself (all the whole) world by the preaching of the gospel. Whereupon it followeth that he doth reign

spiritually, and not after any worldly manner. And that which the apostles had conceived of the carnal kingdom proceeded from the common ERROR of their nation; neither was it marvel if they were deceived herein. (33) For when we measure the same with our understanding, what else can we conceive but that which is gross and terrestrial? Hereupon it cometh, that, like brute beasts, we only desire that which is commodious for our flesh, and therefore we rather catch that which is present. Wherefore, we see that those which held opinion, that Christ should reign as a king in this world a thousand years (34) fell into the like folly. Hereupon, also, they APPLIED all such prophecies as did describe the kingdom of Christ figuratively by the similitude of earthly kingdoms unto the commodity of their flesh; whereas, notwithstanding, it was God’s purpose to lift up their minds higher. As for us, let us learn to apply our minds to hear the gospel preached, lest we be entangled in like errors, which prepareth a place in our hearts for the kingdom of Christ. (35)

In all Judea Here he showeth, first, that they must not work for the space of one day only, while that he assigneth the whole world unto them, in which they must PUBLISH the doctrine of the gospel. Furthermore, he refuteth (36) the opinion which they had conceived of Israel. They supposed those to be Israelites only which were of the SEED of Abraham according to the flesh. Christ testifieth that they must gather thereunto all Samaria; which, although they were nigh in situation, yet were they far distant in mind and heart. He showeth that all other regions far distant, and also profane, must be united unto the holy people, that they may be all partakers of one and the same grace. It is evident (John 4:9) how greatly the Jews did detest the Samaritans. Christ commanded that (the wall of separation being broken down) they be both made one body, (Ephesians 2:14,) that his kingdom may be erected everywhere. By naming Judea and Jerusalem, which the apostles had tried (37) to be full of most deadly enemies, he foretelleth them of the great business and trouble which was prepared for them, that he may cause them to cease to think upon this triumph which they hoped to have been so nigh at hand. (38) Neither could they be a little afraid to come before so cruel enemies, more to inflame their rage and fury. And here we see how he giveth the former place unto the Jews, because they are, as it were, the first-begotten, (Exodus 4:22.) Notwithstanding, he calleth those Gentiles one with another, which were before strangers from the hope of salvation, (Ephesians 2:11.) Hereby we learn, that the gospel was preached everywhere by the manifest commandment of Christ, that it might also come unto us.

COFFMAN, "This promise, addressed directly to the apostles, has been grossly misinterpreted. For example, Bruner said:

To be baptized in the Spirit is to become Christ's. The baptism of the Holy Spirit joins men to Christ so that they become Christians ... This promise is inclusive and not selective, which is another way of saying that it is gracious and not conditional. There are no conditions in Acts 1:8.[12]

It is impossible, however, for such a view to be reconciled with Galatians 4:6, which states that "Because ye are sons, God has sent forth the Spirit of his Son into our hearts, etc." God's Spirit was never given to any man to make him a son, but it may be received only by them that are sons and in consequence of their being so.

As for the affirmation that there are no conditions in this verse, there is no way for this to be true. The apostles had already complied with the requirement to be baptized (see

under Acts 1:5); and since Luke quoted Jesus as saying that those who refused John's baptism had "rejected the counsel of God against themselves" (Luke 7:30), it must be allowed that if any of the apostles had done such a thing, they never could have received the promised Spirit. This same teaching is even more clearly evident under Acts 2:38, which see. Since the apostles had already complied (through their baptism) with one of the principal prerequisites of receiving the Holy Spirit, Jesus naturally omitted reference to any conditions here, except, of course, that of their remaining in Jerusalem until the Spirit came.

To make the sending of God's Spirit unconditional, while at the same time understanding it as that which makes a man a Christian, is to remove all responsibility from men regarding their salvation. The Scriptures do not teach this.

Jerusalem ... all Judaea and Samaria ... and the uttermost parts of the earth ... As Harrison noted, "This verse is a table of contents of the Book of Acts."[13] This is, in part, the outline used in this commentary. Jerusalem (Acts 1:1-8:4), Judaea and Samaria (8:5-11:18), and the uttermost part of the earth (Acts 11:19 to the end of Acts).

There were the most excellent reasons underlying Jesus' command that the gospel should first be proclaimed in Jerusalem. First, there was the prophecy already noted (Isaiah 2:1-3). Again, as Root noted:

There was good reason for selecting the Holy City for the birthplace of the church, also for choosing the date of one of the great Jewish festivals for the time. On such occasions, myriads of Jews flocked there as they made their holy pilgrimages to worship God. The gospel could then be proclaimed to a waiting multitude of the faithful, who in turn would carry the glad tidings back to their respective homelands.[14]

The amazing love of Christ is also seen as another reason. Not even his bitterest enemies who made up the ruling class in Jerusalem were to be denied their right to hear the gospel, either receiving it or rejecting it. Only the Lord Jesus had such love as this.

[12] Frederick Dale Bruner, A Theology of the Holy Spirit (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1971), pp. 160,161.

[13] Everett F. Harrison, op. cit., p. 385.

[14] Orin Root, Acts (Cincinnati: Standard Publishing Company, 1966), p. 2.

ARNOT, "" But ye shall receive power, after that the Holy Ghost is come tipon you:

and ye shall be witnesses unto me Hoth in Jerusalem, and in all Jitd,ia, and

in Samaria, and unto the uttermost part of the earth. 1 ACTS I. 8.

THE chosen band, diminished now by the fall of Judas,

are clustering affectionately yet reverently round the

risen Lord, as they ascend together the slope of Olivet,

looking their last look upon their Master, and eagerly

drinking in his last words. They knew, for he had told

them, that his departure was expedient ; but in their

hearts they felt it sad. With a presentiment that the

separation was at hand, they united all in one final ques

tion, "Lord, wilt thouat this time restore again the king-

do:n to Israel ?" In these circumstances a desire to pry

into the future was natural; but in the estimate of the

Master it was unwise. Accordingly, he firmly checks

their disposition to speculate about the date of the Mil

lennium; but he does not leave them dangling idle for

want of an object, when the object which they endeavored

tograsp was placed conclusively beyond their reach. In

removing the speculative inquiry from their mental vis

ion, he placed a great practical work in their hands.

This is the Lord s method, and it manifests a Divine

wisdom. As often as any of his disciples evinced an

inclination to follow a curious speculation regarding

other persons, he diverted the stream of their energies

into some channel of practical duty for themselves. The

normal example of this method is the reply to Peter s

inquisitiveness regarding the rumored immortality of

John: Question "And what shall this man do?" An

swer " What is that to thee ? Follow thou me." Away

from other people and other times the word of the Lord

always called the disciples, and fixed them down to

what concerned themselves and the present.

It is of great importance to observe that the Lord

did not cut short their speculation into the secrets of

the Divine purpose, and stop there: he gathered up the

broken ends of their energy, and fastened them to an

immediate work. If the planets should at any time

stand still in their course, they would be drawn into

the central fire and consumed. It is necessary to their

well-being that they should be flung with all their force

on a path of activity. Disciples of Christ, both in ancient

and modern times, lie under a similar necessity. Unless

they are thrown out in a course of vigorous action, they

will be drawn into an orbit so narrow that action will

be no longer possible.

The specific office to which the disciples are called

is to be witnesses unto Christ; and yet for that office

they were and are unfit, except in as far as the Lord

imparts the power through the communication of the

Holy Spirit. " Ye shall receive power after that the

Holy Ghost is come upon you: and ye shall be witnesses

unto me." The power of witness-bearing depends on

the Spirit, and the Spirit is the gift of Christ. Although

those men were themselves saved, they were not fit to

work any deliverance in the earth by their own wisdom

or strength. Their demand for fire from heaven might

have consumed their adversaries, but could not have

converted them. On this method it would have been

long ere they had filled God s guest-chamber by a mul

titude gathered from the highways and hedges of the

world. Wanting the Spirit, even the apostles were in

clined to persecute; and, wanting the Spirit, the self-

styled successors of the apostles have persecuted in all

subsequent times.

The Spirit is like the air. The Lord breathed on his

disciples, and said, " Receive ye the Holy Ghost." We

could not live our present natural life without air. The

sun in the heavens would not warm us if the atmosphere

were not wrapped round the globe. The air is near,

and the sun is distant. It is the sun s heat that sustains

Jife; but the sun s heat could not be communicated to

plants and animals without the intervention of the at

mosphere. The earth is as completely dependent on

air for its supply of water as for its supply of heat. The

air obtains a supply from the ocean, and pours it on the

dry land. Thus disciples in every age obtain grace from

the Lord through the ministry of the Spirit.

But the specific function which a disciple is fitted,

through the ministry of the Spirit, to discharge, is to be

a witness unto Christ. Whom Christ saves from the

world, he employs in the world. The captives taken

from the enemy in this warfare are one by one incorpo

rated into the army of the great King, and sent into

the field to fight against their former master. Conspic

uous and instructive, in this aspect, is the experience

of Paul. When the Lord overcame and took captive

that emissary of the Wicked One, the victory was the

seed of other victories. The subdued enemy became a

good and great soldier of Jesus Christ. The captive,

when smitten to the ground, and seized and disarmed,

was not sent to prison; was not, except for a very short

time, sent even to the rear, but ordered to the front,

where the battle between Christ s kingdom and the god

of this world was raging.

To every true Christian these two things may be said :

first, you have need of Christ; and second, Christ has

need of you. He saves you; you serve him. The simple

fact that a Christian is on earth and not in heaven, is

proof that there is something for him here to do; and

if he is not doing it, the neglect shows either that he is

not yet a Christian indeed, or that he is a Christian who

grieves Christ. A broken limb hurts him who owns it

more than if it were completely severed from his body.

Thus the Lord is hurt by those who, being his members,

do not witness for him.

The specific reason why the saved are left in the

world awhile is, that they may be witnesses to their

Lord. In heaven he does not need such witnessing.

There, seeing is believing. The Lamb is the light of

heaven, and there is no need of lesser lights to show his

glory; but in this dark world Christ s countenance shines

through the spirit and life of his people. Here he has

need of such witnesses.

He needs vessels to bear his name about among men ;

and for this purpose he chooses earthen vessels, that the

power may be known to be his own. He does not send

angels to proclaim his message; he does not employ the

thunder to proclaim his name, or the lightning to write

his character in the sky. The life of his own disciples

is the epistle in which he desires to be read. The evi

dence with which he will convince the world is the walk

of the people whom he has bought with his blood and

renewed by his Spirit.

It is an honorable but difficult function. The task

of a witness is often very arduous. The real strain

comes in cross-examination. Every witness first emits

his testimony, and is thereafter cross-examined on both

its substance and its details. The evidence that a

Christian gives directly, and in the first instance, con

sists in the whole course of his profession. He wor

ships, he prays, he sits with fellow-disciples at the

table of the Lord. By all this he testifies, and is well

understood to testify, that when he was lost with the

world in sin, Christ the Son of God by dying saved

him. A great multitude in this land emit readily this

evidence in chief; and in this department the majority

acquit themselves well. With such a body of consist-

ent testimony for Christianity a body flowing ever

on with the momentum of a river, one might expect

that all the obstructions of unbelief would soon be

broken down and swept away. Why, when there is

so great a cloud of witnesses, is the heart of the world

not won ? Much is due to the hardness of that same

world that receives the testimony; but something is

due also to the fickleness of the disciples who give it.

The evidence in chief is easily given, and is, on the

whole, given well; but the cross-examination alas,

many of the witnesses break down there !

Either or both of two persons may, according to cir

cumstances, conduct the cross-examination the judge

or the adversary. It is ordinarily done by the adver

sary, but the judge permits the adversary to cross-ex

amine, and occasionally puts a question himself. The

life of a disciple is one long stance in the witness-box,

under cross-examination by a severe adversary, who

goes as far on every side as the law allows him. You

are set down in the market-place wherever the buy

ing and selling is conducted. You have lately wor

shipped in the house of prayer, and devoutly commem

orated the death of the Lord. Those who meet you

in the market know this. What then ? They may be

themselves unreconciled, unrenewed; they are probably

not easy not satisfied with themselves in neglect

ing the salvation of God. The presence of Christians

fresh from their solemnities renews their misgivings

regarding their own position. It is not needful to re

peat in the market-place the same testimony that was

given at the communion table. A Christian, when he

enters the market-place, should do business there

should not forthwith begin to preach, but to buy and

sell, and get gain. It is the cross-examination that

takes place on this sphere. It is not now, What do

you believe ? but, Is your life, both in great things and

in small, consistent with the profession which you have

made ? The cross-examiner generally begins on some

distant and apparently indifferent theme; but the ques

tions are so linked to the main subject that if, in an

swering them, anything escapes from the witness which

clashes with his original evidence, his good confession

is thereby undermined and destroyed. Over-reaching

in trade, unfairness in a bargain, unkindness to de

pendents, untruth and evil-speaking, expose the Chris

tian profession to scorn, and shear it of its power. The

adversary goeth about, especially at unsuspected turns

of the Christian life-course, seeking whom he may

devour.

The sphere of the witness-bearing, hitherto confined

to Israel, is about to be enlarged. In the first instance,

the twelve were not fit for a wider missionary field.

They were called in, and were not yet ready to be sent

out that is, to be apostles. They must undergo a

preparatory training at the feet of Jesus, and at length

be baptized with the Holy Ghost. Then the embargo

will be taken off: when they have served their appren

ticeship in a home-mission under the Master s own eye,

they will be intrusted with a commission to the ends

of the earth. As soon as they have obtained the crown

ing qualification in the gift of the Spirit, he will loose

them and let them go. Forth, then, from Jerusalem

the word of God will run through Judaea and Samaria,

nor halt in its progress till it strike the ends of the

earth.

In that age it spread fast and far; but it was soon

afterwards arrested. For many ages it made little prog

ress. The Church became corrupt at its centre, and

its extremities were paralyzed; the root lost its own

life, and therefore the branches could not spread to

overshadow the land. More has been done during the

present century to spread the word of the kingdom,

than for many ages before. P"or the immediate past

the Christian community should thank God; and for the

future, though the horizon which bounds the view seems

greatly troubled, they should, notwithstanding, take

courage.

Whatever of comfort or reproof lay in that word for

the earliest disciples, belongs also to ourselves. The

clause in their commission, "beginning at Jerusalem,"

applies in its spirit to our mission-work. The charity

that will convert the world, is a charity that begins at

home begins at home, but does not end there. If it

do not begin at home, it will not convert the world.

If it essay, to reach the heathen by leaping over many

ranks of unslain enemies to Christ in our own hearts,

and many ranks of unreproved blasphemers of his name

on our own streets, it will never reach its distant mark

among the heathen, or it will reach the mark with a

force already spent, lacking power to penetrate the

armor in which idolatry is encased.

The Gospel in a true disciple is like a fire: it burns;

it causes vivid joy; but it will not permit indolence.

It must be out: but, like light and heat, it cannot reach

the distant circumference without passing through the

intermediate space, and kindling all that it touches on

its way. The Colonies, the Continent of Africa, the

peoples of India, and the Chinese, are the legitimate

objects of missionary enterprise; but we cannot suc

ceed in melting these icy regions at a distance, if our

own home remain frozen like the poles. The laws of

nature forbid it. Unless our love be of such a kind as

greatly to disturb a godless neighborhood at home, it

will not set on fire a distant continent. We cannot

overleap the vice and misery and irreligion of our own

city, and pitch our missionaries with power by ship

into India.

Besides the more hidden spiritual law, there is an

obvious material fact that will in these circumstances

prevent success. While a great mass of our home com

munity remain unchristian, specimens of our popula

tion, cast up in foreign lands like drift-wood on the

ocean shores, will counteract effectually the efforts of

the missionaries. WJien settlers or seamen from this

country, partakers of our name and our civilization,

partakers too of our Christian profession, appear among

the heathen, and act as the heathen do, the way of

the Gospel is obstructed; the work stands still, or goes

backward. A ship heaves in sight in a bay on the coast

of Africa, where Christian missionaries have long la

bored among the rude natives. The ship hoists British

colors, and the men speak our language, and claim kin

dred with the missionaries. When they open the hatches

of their ship, it is found that the cargo consists of rum

for barter with the natives. It is found on trial that,

besides the mischief which rum is fitted in its own

nature to inflict on an uncivilized tribe, the article is

so grossly adulterated that it produces a wide-spread

sickness, and endangers life. The discovered cheat re-

acts, in the minds of simple savages, against the mis

sionaries and their message.

It would be a great mistake to abstain from foreign

work till the home field be completely brought under

culture: this counsel is sometimes given to missionaries

by men who are not Christians at all. We must not

fall into that trap. Some at home harden their hearts

against the Gospel, and some abroad are predisposed

to receive it. We must hasten to go out to the utter

most parts of the earth with our message; but we must

let the men who are beside us feel the glow of our zeal

as it passes by. The command of the Lord is still the

rule for his people, Beginning at Jerusalem, but not

ending till we reach the uttermost part of the earth.

These words, constituting the discipies his witnesses

in the world, were his last words; for when he had

spoken them he was taken up. This command, there

fore, every Christian should regard with especial ven

eration and tenderness. At his departure he left his

Church in the world, left it a legacy to the world,

that it might in all times be a living epistle of himself.

Promoted to such an honor, and charged with such a

function, what manner of persons ought we to be ?"

CHADWICK, "If there is one text that says it all in respect to world-wide evangelism, this is it. It's noteworthy that Luke puts the emphasis not on the task, but on the power to do the task. May we be always very careful to remember that the Holy Spirit's coming is for the purpose of enablement for evangelism, not for personal ecstasy or to set one Christian above another. Those who seek, and wait, or even violently knock, are to be those who are deeply committed to the cause of world evangelization. And let us remember that those who "stay by the stuff" or do supportive ministry of one kind of another need the Spirit's power as much as those who speak the message. It's so simple -The Holy Spirit overshadows and fills us, and power results. Yes speaking in tongues is the sign, but the real proof is in the power. If there is noticeable increase in Holy living, and in the ability as well as motivation to share the news of Jesus, then the Holy Spirit has come.

It's clear that there is an even widening circle of influence as the Gospel is preached. It starts at the center, then expands as ripples in a pond after a stone has been dropped into the water. Luke's narrative seems to follow the outlines set here, beginning at Jerusalem, and ending at Rome which is the capital of the world. And of course, it has spread to the whole world, even though some pockets remain resistant or untouched. We must not overlook the reminder that Jesus ("unto me") is the subject of the witness. The disciples' purpose was to authenticate the life, death, and resurrection of Jesus by their lives and by their lips. It seems that much of what goes under the name of Christianity spends little time actually talking of Him. "O Lord, by Your Spirit help us to keep You central."

The field of endeavor for the disciples was all of these places. Obviously one was not fully accomplished before going to the next. We too have responsibility to participate in evangelism in our own city, in our region and state, in our nation, and in the world at large.

It is important to note that for a good Jew, relating to Samaritans (John 4) was not an attractive option. They were considered to be a lower class. Jesus addressed this in his story of "the Good Samaritan." I wonder what this means for us. Who are the

"undesirable ones" that need our witness? "O Lord, help us to see where there are needs for witness and discover your plan to meet those needs."

NOTES, The subject of witnessing

The sphere of witnessing

The secret of witnessing by Ralph Turnbull

Witnesses-we are ever on the witness stand and our lives tell the world what the

power of Christ is. The purpose of the power is to proclaim a person.

John F. Cowan said, “I may not be a seer, but I can be a witness. I may not be able

to tell the itching ears of the world what is going to happen tomorrow, but I can tell

it what happened yesterday-that Jesus lived on earth, died on the cross, arose the

third day, and ever lives to intercede.”

Alexander, “The prophetic gift is not excluded, but implicitly denied to be the

primary function of the apostolic office, which was testimony, not prediction.”

Jesus switched their emphasis from future speculation to present proclamation. The

focus of O. T. prophets was a head but . T. prophets focus back to the cross and

resurrection.

The meaning of mission

The message of mission

The magnitude of mission

The Christian is to conquer, not by warfare or by weapons, but by witness. Words

are our weapons and we must learn to wiled them well.

Missions is not the desired thing to do or the decent thing to do, but the demanded

thing to do. A. J. Gordon, “Though our task is not to bring all the world to Christ,

our task is to take Christ to all the world.”

We are to witness with our lives, with our lips and with our labor.

Helen Lenore Kromer

One man awake

Can waken another;

The second can waken

His next door brother.

The three awake

Can rouse the town,

By turning the whole

Place upside down.

The many awake

Can make such a fuss

That it finally wakens

The rest of us!

One man up,

With dawn in his eyes,

Multiplies.

Heinz of the 57 varieties was challenged to witness and he did so the next day to a

banker who became the first of 267 souls he won to Christ.

As Christians we develop a sense of tolerance and a hatred for bigotry, and this

leads us to want to do as Paul says, live peaceably with all men. Tolerance on

matters of opinion is admirable, but not on matters of fact. We do not tolerate two

plus two equals five. It is either four or it is wrong and so we are intolerant and this

is a virtue called accuracy. To be a good witness you must be intolerant and believe

there is only one way.

Preparation for a task.

Power for a task.

Performance of a task.

Experience of power.

Explanation of power.

Expression of power.

Mission of the saved.

Moving of the Spirit.

Message of the Son.

Who receives power? The church. It already existed but lacked power. July 4th

1776 we were a nation already, but achieved independent power that day. The best

made cannon is of no value if there is no fire, but also all the fire of lightening filling

the sky does not help if the cannon is unloaded. Both the training and the teaching

of Christ were needed and then H. S. fire. Power must be channeled wisely and thus

the need for training. V. 1 is the story of the Spirit empowered Christ, in V. 2 is the

story of the Spirit empowered church.

The power was manifested in 1. Their spiritual apprehension, which before was

dull but they now preach the plan of God and expound the prophets with certainty

and boldness. 2. Force of character-no longer do they flee or deny Christ, but are

willing to die. 3. Optimism- they could live in the sunny days of the future and feel

joy even though the storm of winter’s persecution surrounded them. An optimist is

one who lets the future determine the present, and the future is always bright. “An

optimist is a man who can believe in the best in the arrogant and aggressive

presence of the worst.

We wait, O Lord, thy power to know,

Before we forth to service go,

Or else we serve in vain.

We trust not human thought or might,

Our souls are helpless for the fight

Until that power we gain.

They could not acquire this power or attain it but merely await it as God’s gift in

His good time.

The expectation of the Spirit.

The endowment of the Spirit.

The enablement of the Spirit.

He enlightens the head.

He enlarges the heart.

He enlivens the hand.

9 After he said this, he was taken up before their

very eyes, and a cloud hid him from their sight.

BARES, "While they beheld - While they saw him. It was of importance to state that circumstance, and to state it distinctly. It is not affirmed in the New Testament that they “saw him rise” from the dead, because the evidence of that fact could be better established by their seeing him after he was risen. But the truth of his “ascension to heaven” could not be confirmed in that manner. Hence, it was so arranged that he should ascend in open day, and in the presence of his apostles; and that not when they were asleep, or were inattentive to what was occurring, but when they were engaged in a conversation that’ would fix the attention, and even when they were looking upon him. Had Jesus vanished secretly, or had he disappeared in the night, the apostles would have been amazed and confounded; perhaps they would even have doubted whether they had not been deceived. But when they saw him leave them in this manner, they could not

doubt that he had ascended to heaven, and that God approved his work, and would carry it forward. This event was exceedingly important:

(1) It was a confirmation of the truth of the Christian religion.

(2) It enabled the apostles to state distinctly where the Lord Jesus was, and at once directed their affections and their thoughts away from the earth, and opened their eyes on the glory of the scheme of religion they were to establish. If their Saviour was in heaven, it settled the question about the nature of his kingdom. It was clear that it was not designed to be a temporal kingdom. The reasons why it was proper that the Lord Jesus should ascend to heaven rather than remain on earth were:

(1) That he had “finished” the work which God gave him to do “on the earth” Joh_17:4; Joh_19:30, and it was proper that he should be received back to the glory which he had with the Father before the world was, Joh_17:4-5; Phi_2:6, Phi_2:9-10.

(2) It was proper that he should ascend in order that the Holy Spirit might come down and perform his part of the work of redemption. Jesus, by his personal ministry, as a man, could be but in one place; the Holy Spirit could be in all places, and could apply the work to all people. See note on Joh_16:7.

(3) A part of the work of Christ was yet to be performed in heaven. That was the work of intercession. The high priest of the Jews not only made an atonement, but also presented the blood of sacrifice before the mercy-seat, as the priest of the people, Lev_16:11-14. This was done to typify the entrance of the great high priest of our profession into the heavens, Heb_9:7-8, Heb_9:11-12. The work which he performs there is the work of intercession, Heb_7:25. This is properly the work which an advocate performs in a court for his client. As applicable to Christ, the meaning is, that he, as our great high priest, still manages our cause in heaven; secures our interests; obtains for us grace and mercy. His work, in this respect, consists in his appearing in the presence of God for us Heb_9:24; in his presenting the merits of his blood Heb_9:12, Heb_9:14; and in securing the continuance of the mercy which has been bestowed on us, and which is still needful for our welfare. The Lord Jesus also ascended that he might assume and exercise the office of King in the immediate seat of power. All worlds were made subject to him for the welfare of the church; and it was needful that he should be solemnly invested with that power in the presence of God as the reward of his earthly toils. 1Co_15:25, “he must reign until he hath put all enemies under his feet.” Compare Eph_1:20-22; Phi_2:6-11.

A cloud received him - He entered into the region of the clouds, and was hid from their view. But two others of our race have been taken bodily from earth to heaven. Enoch was transported (Gen_5:24; compare Heb_11:5); and Elijah was taken up by a whirlwind, 2Ki_2:11. It is remarkable that when the return of the Saviour is mentioned, it is uniformly said that he will return in the clouds, Act_1:11; Mat_24:30; Mat_26:64; Mar_13:26; Rev_1:7; Dan_7:13. The clouds are an emblem of sublimity and grandeur, and perhaps this is all that is intended by these expressions, Deu_4:11; 2Sa_22:12; Psa_97:2; Psa_104:3.

CLARKE, "He was taken up - He was speaking face to face with them, and while they beheld he was taken up; he began to ascend to heaven, and they continued to look after him till a cloud received him out of their sight - till he had ascended above the region of the clouds, by the density of which all farther distinct vision was prevented. These circumstances are very remarkable, and should be carefully noted. They render insupportable the theory that states, “that our Lord did not ascend to heaven; that his being taken up signifies his going into some mountain, the top of which was covered

with clouds, or thick vapours; and that the two men in white garments were two priests, or Levites, who simply informed the disciples of his revisiting them again at some future time.” One would suppose that an opinion of this kind could hardly ever obtain credit among people professing Christianity; and yet it is espoused by some men of considerable learning and ingenuity. But the mere letter of the text will be ever sufficient for its total confutation. He that believes the text cannot receive such a miserable comment. Foreign critics and divines take a most sinful latitude on subjects of this kind.

GILL, "And when he had spoken these things,.... That the times and seasons were not to be known by them, but to be kept a secret by the Father: that they should tarry at Jerusalem, and in a few days be baptized with the Holy Ghost, and receive such power, abilities, strength, and courage thereby, as to bear a noble testimony for Christ, not only there, but in all the world; and when he had given them a fresh commission, and told them where they should go, what they should preach, and what miracles they should perform, and blessed them,

While they be held; all the Oriental versions, add, "him"; that is Christ, while they looked wistly at him, being attentive to what he said to them, so that they were not asleep; nor did Christ become invisible to them, or disappear before his ascension, but was visible to them in it; hence they were eyewitnesses of it:

he was taken up. Luke in his Gospel says, "carried up": very likely by angels, since these not only attended him in his ascension, but are the chariots of the Lord, in which he went up to heaven; see Psa_68:17 nor is this at all inconsistent with his proper deity, or that divine power he had of elevating himself, which he could do without the assistance of others; but this makes for the glory of his majesty,

And a cloud received him out of their sight; which was done partly for the same purpose, to add to the grandeur and magnificence of Christ's ascension; and partly to check the curiosity of the disciples, and prevent their gazing any more at him: and it may be that this, cloud was no other than a number of angels that appeared in this form; just as Elijah was taken up to heaven by angels, who appeared in the form of horses and chariots of fire; and the rather this may be the sense here, since it is certain, that there was a large number of angels which attended Christ at his ascension; and by whom he was then seen, Psa_68:17 whereas, if these are not intended by the cloud, no more than two are here taken notice of, and these not as going along with Christ, but staying behind to converse with his disciples; to which may be added, that Christ was "received" by this cloud which descended to meet him, and joining him, escorted him to heaven: at least it may be thought, if it was a real cloud, that there was a multitude of angels in it, which accompanied him to the heavenly regions; for it can hardly be thought that a multitude of the heavenly host should descend at his birth, and sing glory to God upon his coming into this world; and not as large a number attend him with shouts and acclamations, at his going out of it, when he had done his work he came about, and was ascending to his God and Father, to take his place at his right hand on his throne; see Psa_47:5. The Ethiopic version adds, "and he ascended to heaven".

HERY, "He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. “It is not for you to know the times and the seasons- this would do you no good; but know this (Act_1:8) that you shall receive a spiritual

power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over,” Act_1:8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,

1. That their work should be honourable and glorious: You shall be witnesses unto me.(1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.

2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. “But you shall receive the power of the Holy Ghost coming upon you” (so it may be read), “shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament” (which, when they were filled with the Holy Ghost, they did to admiration, Act_18:28), “and to confirm it both by miracles and by sufferings.” Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it.

3. That their influence should be great and very extensive: “You shall be witnesses for Christ, and shall carry his cause,” (1.) “In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable.” (2.) “Your light shall thence shine throughout all Judea, where before you have laboured in vain.” (3.) “Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans.” (4.) “Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world.”

JAMISON, "while they beheld, he was taken up — See on Luk_24:50-53. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that “while they were looking He was taken up, and a cloud received Him out of their sight.” So Elijah, “If thou see me when I am taken from thee” (2Ki_2:10); “And Elisha saw it” (Act_1:12). (See on Luk_9:32.)

SBC, "Consider the obvious lessons which result at once from Christ’s Ascension

I. The first is heavenly-mindedness. He went but as the great forerunner of His people, and we must follow Him in His course; where the Head is, there should the members be; and our treasure, our life, our affection, are meant to be with Him at the right hand of God. Let us hear the cries that come to us from heaven above and from the earth beneath, from the works of nature and the voices of conscience, and from the wail of the weary and from all the graves of men, the cry of Sursum corda, "Lift up your hearts;" and from every one of us let the answer be, "We lift them up unto the Lord."

II. The second lesson is a lesson of simple duty. It is the same plain and unvarnished and homely lesson which is taught in the fifteenth Psalm, "Lord, who shall dwell in Thy tabernacle, or who shall rest upon Thy holy hill?" Is it only the lofty, the

unapproachable, the devoted, the timely-happy? No, but common men who by God’s grace have lived their common lives in the paths of purity and duty, the lowly, the undeceitful, the unmalicious, the uncorrupt. Who shall ascend into the hill of the Lord, or who shall rise up in His holy place? Even he that hath clean hands and a pure heart; he who doeth the thing which is right and speaketh the truth from his heart.

III. The third is a lesson of holy fear. If you be an impenitent and hardened sinner, and will continue impenitent and hardened still, then fear; for then to you the lesson of Christ’s Ascension is a lesson of wrath and doom.

IV. But, lastly, if you be loving justice and mercy, and walking humbly with your God, if you be striving, however faintly, to be true and pure and good, then the lesson of the Ascension is a lesson of hope. It is a pledge to us of that forgiveness which Christ died to win. For Christ is our Intercessor. And therefore when we are summoned to the bar of God’s judgment-seat, we may hope; for the soft rainbow, like unto an emerald, encircles it, and we have an Intercessor. Humble, yet unabashed, may we stand where the very seraphs must veil their faces with their wings, for He is by our side. With the thought of such an Intercessor as this, is not the lesson of the Ascension a lesson of infinite peace and hope?

F. W. Farrar, The Fall of Man, p. 97.

COKE, "Acts 1:9. A CLOUD received him, &c.— That is, some bright appearance like a CLOUDaccompanied by angels. It was for majesty, and not for necessity, that our Lord used the ministration of angels on this occasion. See 2 Kings 2:11. Our Lord ascended into heaven from the mount of Olives, at or near the place where he had been apprehended and bound, and whence he had been led away like a felon to be tried for his life, insulted, scourged, and condemned to crucifixion. He now goes off in triumph from the same mountain into a place and state worthy of his innocence and infinite dignity. See the NOTE on Luke 24:50 and the Reflections on that ch

CALVI, "9.The readers may learn out of our Institutions what profit we reap by

the ascension of Christ. otwithstanding, because it is one of the chiefest points of

our faith, therefore doth Luke endeavor more diligently to prove the same; yea,

rather, the Lord himself meant to put the same out of all doubt, when as he hath

ascended so manifestly, and hath COFIRMED the certainty of the same by other

circumstances. For, if so be it he had vanished away secretly, then might the

disciples have doubted what was become of him; (39) but now, sith that they, being

in so plain a place, (40) saw him taken up with whom they had been conversant,

whom also they heard speak even now, whom they beheld with their eyes, whom

also they see taken out of their sight by a CLOUD, there is no cause why they should

doubt whither he was gone. Furthermore, the angels are there also to bear witness

of the same. And it was needful that the history should have been set down so

diligently for our cause, that we may know assuredly, that although the Son of God

appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be

the reason why THE CLOUD did overshadow him, before such time as he did enter

into his celestial glory; that his disciples being content with their measure (41) might

cease to inquire any further. And we are taught by them that our mind is not able to

ascend so high as to take a full view of the glory of Christ; therefore, let this cloud

be a mean to restrain our boldness, as was the smoke which was continually before

the door of the tabernacle in the time of the law.

COFFMA, "There had been at least ten appearances of Jesus to his disciples after

his resurrection, and possibly many, many more; but this event was, in a sense,

final.

What happened on the fortieth day was that this series of visitations came to an end,

with a scene which impressed on the disciples their Master's heavenly glory.[15]

A cloud received him ... There was such a cloud at the transfiguration (Matthew

17:5); Jesus spoke of his coming "in the clouds of heaven" (Mark 14:62); and in the

Old Testament, a cloud was the visible token to Israel that the glory of God dwelt in

the tent of meeting (Exodus 40:34).

EDOTE:

[15] F. F. Bruce, op. cit., p. 40.

BARCLAY 9-11, "This short passage leaves us face to face with two of the most

difficult conceptions in the ew Testament.

First, it tells of the Ascension. Only Luke tells this story and he has already related it

in his gospel. (Luke 24:50-53.) For two reasons the Ascension was an absolute

necessity. One was that there had to be a final moment when Jesus went back to the

glory which was his. The forty days of the resurrection appearances had passed.

Clearly that was a time which was unique and could not go on forever. Equally

clearly the end to that period had to be definite. There would have been something

quite wrong if the resurrection appearances had just simply petered out.

For the second reason we must transport ourselves in imagination back to the time

when this happened. owadays we do not regard heaven as some local place beyond

the sky; we regard it as a state of blessedness when we will be forever with God. But

every man, even the wisest, in those days thought of the earth as flat and of heaven

as a place above the sky. Therefore, if Jesus was to give his followers unanswerable

proof that he had returned to his glory, the Ascension was absolutely necessary. But

we must note this. When Luke tells of this in his gospel he says, "They returned to

Jerusalem with great joy." (Luke 24:52.) In spite of the Ascension, or maybe

because of it, the disciples were quite sure that Jesus was not gone from them but

that he was with them forever.

Second, this passage brings us face to face with the Second Coming. About the

Second Coming we must remember two things. First, to speculate when and how it

will happen is both foolish and useless, Jesus said that not even he knew the day and

the hour when the Son of Man would come. (Mark 13:32.) There is something

almost blasphemous in speculating about that which was hidden from even Christ

himself. Second, the essential teaching of Christianity is that God has a plan for man

and the world. We are bound to believe that history is not a haphazard

conglomeration of chance events which are going nowhere. We are bound to believe

that there is some divine far off event to which the whole creation moves and that

when that consummation comes Jesus Christ will be Judge and Lord of all. The

Second Coming is not a matter for speculation and for illegitimate curiosity; it is a

summons to make ourselves ready for that day when it comes.

JOH DICK, "“And when he had spoken these things, while they beheld, he was

taken

up, and a cloud received him out of their sight.” Jesus had now fulfilled

all the designs of his mission. He had declared the counsels of God to

mankind; he had offered himself upon the cross as a sacrifice for sin; and

having triumphed over death, he had given his disciples sufficient

opportunity to assure themselves of. the truth of the fact. “I have

glorified thee on the earth; I have finished the work which thou gavest me

to do.” There was no reason therefore, why he should prolong his stay. It

was necessary that the great High Priest of our profession, having made

atonement for his people, should go into the most holy place, to present his

blood and make intercession for them. It was necessary, that the Lord and

King of the Church, having vanquished his enemies, after a hard and bloody

conflict, should ascend his throne and receive the sceptre of universal

dominion. He had forewarned the disciples of his departure, both before and

after his death; and lest they should suppose, when they heard of his

resurrection, that he meant to associate with them as formerly, he sent his

message to them by Mary Magdalene: “I ascend unto my Father, and your

Father, and to my God, and your God.” Accordingly, “when he had spoken these

things,” given them all the instructions which they needed, or were able to

bear, “he was taken up while they beheld, and a cloud received him out of

their sight.” It appears from these words, which represent him as passive in

his ascension, that it was effected by the power of his Father, who had

engaged to reward his humiliation, by exalting him to glory; that it was not

sudden, but gradual, the disciples having full leisure to observe his ascent

from the earth; and, lastly, that when he had risen to a certain height in

the air, a cloud intervened, and concealed him from their sight. They had

seen enough to qualify them to be witnesses of the fact.

This event, however honourable to their Lord, and joyful to themselves, had

they understood its design, could not fail to affect the disciples in a

disagreeable manner, in the first moments of surprise, and while they were

not acquainted with the important purposes to be served by the ascension. To

his personal presence they had conceived a warm attachment, founded in

esteem of his excellencies, and experience of his friendship. From his lips

they had heard discourses replenished with wisdom and grace; and by his hand

they had seen works of the most wonderful and beneficent nature performed.

He had been their counsellor in difficulties, and their comforter in sorrow.

To be deprived in a moment of his company; to be left alone in the midst of

numerous and implacable enemies; to have the prospect of labours, and

sufferings, and death, without their Master at their head, without their

condescending and affectionate Saviour to advise and encourage them; these

were circumstances sufficient to have discomposed the firmest mind, and

which would have almost excused the Apostles, had they given way to

lamentation and dejection. We are informed that they “looked steadfastly

towards heaven, as he went up,” continuing to gaze long after the cloud had

concealed him. It was a look of astonishment and grief for the sudden loss

of all that was dear to them; it was a look of eager desire to be again

gratified with a sight of their Master."

CRISWELL, "And while He converses with them, on the top of the Mount of

Olives, He lifts up His nail-pierced hands in blessing. And with His hands raised, in

blessing, He was gradually parted from them. And the shekinah of God, the chariot

of the Lord, the raiment of deity clothed Him, surrounded Him and He was received

up out of their sight.

Every word in this passage is most pertinent. “And when He had spoken

these things…”and as Luke 24 says: “And had lifted up His hands to bless them,

while they beheld, He was taken up…” “Epairo:”You use the word when you say a

man raised his voice. You use the word “epairo” when you say a man lifted his

hands in prayer. Epairo—“he was lifted up.” “He was taken up.”

“And a cloud received Him.” Hupolambano—to take from underneath, to

receive up, to lift up, to take up: While He stood there in blessing, “He was epairo,”

He was taken up. And the shekinah (the visible presence of the glory of God)

hupolambano (received Him from underneath—lifted up and received up). Out of

their sight—apo, “away.” Ophthalmos, ophthalmos is the word for eyes. Their

eyes, while they looked, He was taken away from their natural vision. The Lord is

alive! He lives! Only ophthalmos, our natural eyes, do not see Him. But He is

present and He is alive and this is the message today.

Those disciples stood there, riveted in attention. They were struck with

astonishment. They were there in a wonder. As they watched, the Lord taken up

from beneath, lifted up, and then the shekinah glory of God taking Him from their

natural eyes."

DEFFIBAUGH, "Taking the various threads of which the doctrine of the

ascension of Christ is woven we can briefly summarize its reference and application

to Christians:

(1) Separation. In one sense the ascension was the bodily separation of our Lord

from His followers. But we must quickly add that the Scriptures never record any

mourning or tears concerning this. Undoubtedly this is true because, ironic as it

may seem, our Lord’s departure inaugurated a time of even greater intimacy

through the ministry of the Holy Spirit. “… and lo, I am with you always, even to

the end of the age” (Matthew 28:20).

(2) Consummation. The ascension symbolized that the work which our Lord was

sent to accomplish in His physical body on earth has been finished. “… when He

had made purification of sins, He sat down at the right hand of the Majesty on

high” (Hebrews 1:3).

(3) Glorification. When our Lord returned to the Father it was in splendor and

glory. While His glory was somewhat veiled by His humble surroundings at His

incarnation, His return was with even greater glory and honor because of the work

He had accomplished. “Therefore also God highly exalted Him, and bestowed on

Him the name which is above every name” (Philippians 2:9).

(4) Confirmation. The ascension was, in part, a confirmation of Christ’s person and

work. He returned to the Father. In this His claim to have come from the Father was

vindicated. While no one could actually witness the actual incarnation of Christ in

the virgin birth, His return was visible to His followers. The ascension of Christ is

also a confirmation of our faith and assurance in Christ: “This hope we have as an

anchor of the soul, a hope both sure and steadfast and one which enters within the

veil, where Jesus has entered as a forerunner for us, having become a high priest

forever according to the order of Melchezedek” (Hebrews 6:19-20).

(5) Transition. The ascension serves as a connecting link: between the work of

Christ in salvation and that in our sanctification; between the gospels and the

epistles; between what has been accomplished by Christ and what is still being done

through His Spirit. It is even a transition in the ministry of Christ as well. Having

completed His work on the cross in His flesh, He now intercedes for us as a

sympathetic High Priest, as One Who has experienced our afflictions:

“Since then we have a great high priest who has passed through the heavens, Jesus

the Son of God, let us hold fast our confession. For we do not have a high priest who

cannot sympathize with our weaknesses, but one who has been tempted in all things

as we are, yet without sin. Let us therefore draw near with confidence to the throne

of grace, that we may receive mercy and find grace to help in time of need”

(Hebrews 5:14-16).

(6) Anticipation. The ascension also creates in our hearts a sense of expectation as

we realize that He will return, just as He departed: “… This Jesus, who has been

taken up from you into heaven, will come in just the same way as you have watched

Him go into Heaven” (Acts 1:11).

And so it is that we come to the importance of the ascension to Christians today. It is

not primarily to be viewed as the conclusion of our Lord’s life and ministry, but as

the introduction of a new phase of His ministry through His church, empowered by

His Spirit. The assurance of His return and the measure of His presence and power

in these intervening days is to be found, to a great extent, in His ascension. What a

Savior!

THE SERMO OTEBOOK 9-12

THE COROATIO OF THE KIG

Intro: The time of our Lord’s earthly ministry had drawn to a close. In these verses,

He stands with His disciples on the Mount of Olives, just outside the city of

Jerusalem. This mountain held a special place in the hearts of the Jews and for the

disciples of our Lord. It was over the slopes of this mountain that King David had

fled Jerusalem with a broken heart during the rebellion of his own son Absalom. It

was from this mountain that Jesus had descended, on the back of a donkey, into the

city of Jerusalem for His triumphal entry into that city. It was at the foot of this

mountain that Jesus gathered with His men in a place called Gethsemane to pray

the night He was arrested. It was from that garden that He had been taken away,

under arrest, to be tried and crucified by the Jews and the Romans. It was a special

place filled with many precious and heart rending memories for the Lord’s men.

This occasion would also be a memorable time. This was time of “Good-byes”.

Jesus was preparing to ascend back to Heaven from which He had come. He is

leaving His men behind. For them, this must have been an exceedingly difficult

moment. They were about to watch the One they had loved, served and worshiped

go away. These men had been with Jesus through the good times and the bad times.

They had watched Him exercise the power of deity to heal the sick, cleanse the

lepers, cause the lame to walk, the deaf to hear and the blind to see. They had seen

Him raise the dead, walk on the water and they had even watched as devils

answered His beck and call. ow, they are about to watch Him go away. Surely

their hearts are breaking as they listen to His final words and wait for the moment

they will be parted from Him.

Everyone of us is aware of the pain that a good-bye can cause, but on this

occasion, what appeared to be a time of sadness and parting, was in fact a time of

rejoicing and completion. You see, there are several events in the life of the Lord

Jesus that are absolutely inseparable. What He is doing on this day is completing

what He began when He laid aside His robes of glory to be born in the humble

village of Bethlehem. His birth, His life, His crucifixion, His resurrection and His

ascension are all part of the same process. one could have happened without the

rest and everything fails if any is missing. These verses record for us the amazing

ascension of Lord crucified and risen Lord back into the glory He knew before He

became a man. I am going to be preaching today about the ascension of Jesus back

to Heaven to occupy the throne He vacated to come down to earth. He never stopped

being King, He merely laid aside some of His divine prerogatives for a time, Phil.

2:5-8. Because of all He did in, the Incarnation, in the Crucifixion, and in the

Resurrection - He is about to complete it all through His Ascension back into His

glory in Heaven. This morning, while time permits and the Lord gives grace, I

would like to preach on the thought The Coronation Of The King.

I. V. 6-7 THE MYSTERY OF HIS COROATIO

(Ill. The question asked by the Apostles seems to indicate that they knew nothing of

His going away. They were under the assumption that He would establish His

kingdom immediately. They weren’t alone in their belief. o one, it seems,

anticipated the ascension of Jesus back to Heaven.)

A. It Was A Mystery To His Prophets - The ascension is alluded to three times in the

Old Testament - Psa. 24:7; 68:18; 110:1. The prophets seemed to know nothing of

this great event. Perhaps this is why the Jews could not conceive of a Messiah Who

would die on a cross. They were expecting a King Who would reign in power and

liberate the people of Israel. It is as if the Old Testament prophets could see His first

coming and His second coming, but could not see His ascension back to Heaven and

the church age in which we are now living. (Illustrate: Imagine standing in a valley

looking up at a mountain. Just behind that first mountain stands another mountain.

One appears to be right behind the other. What you cannot see is the valley that lies

between them.) It was a mystery to His prophets.

B. It Was A Mystery To His People - While Jesus was ministering in the midst of His

people, He spoke of His ascension on several occasions - John 6:62; 7:33; 14:28;

16:5; 20:17. Yet, it seems, that at the time, none of the disciples understood just what

He was saying. They could not grasp the thought that Jesus would be going away.

(ote: There’s much in this Bible that I do not understand. That’s OK, I don’t have

to know it all. I believe He will provide me with just as much light as I need for my

journey. But, friends, it isn’t the parts of this book that I don’t understand that

cause me problems, it’s the parts that I do understand! You see, you will be held

responsible for the amount of light you receive, James 3:1; Romans 2:12!)

II. V. 9 THE MAJESTY OF HIS COROATIO

(Ill. For the men who witnessed Jesus and His ascension back to Heaven, it was an

event like no other. It was a time of Mystery, yes, but it was also a time of Majesty,

as the King of Kings returned to His rightful place in Heaven at the Father’s right

hand.)

A. It Was A Heavenly Event - This was a supernatural event because Gravity

Released Him! Jesus had no problem overcoming the so-called “Laws of ature”

while He ministered here on earth. After all, He walked on water, healed the sick,

raised the dead, fed great multitudes with impossibly small amounts of food, He

even overcame great distances like they were nothing. His ascension is merely one

more instance of His power as God. He had already claimed to be deity and He had

proven Himself to be deity time after time during the course of His ministry. Here,

He proves that He is, without question, the God of the universe. (ote: When the

disciples see Him rise up into the air, the Bible says they “looked steadfastly”. This

literally means “their eyes were on stems”. Their eyes were popping out of their

heads as they tried to take in all they were seeing!) (ote: I don’t know about you,

but I am glad this same Jesus is my Lord and my God today! Why? Because He can,

will and has exercised the very same power in overcoming the needs and problems

in my life! I am glad today that I serve a God Who can!)

B. It Was A Holy Event - The Bible tells us that a “cloud received Him out of their

sight”. At the very same instant Gravity was commanded to Release Him, His Glory

was waiting to Reclaim Him! This glory had been allowed to surface only once

during His lifetime, on the Mount of Transfiguration, Matt. 17:1-9. ow, He is

received up into His glory once again!

I am not sure about this, but I like to think that this was the same cloud that had

guided the children of Israel as they wandered through the wilderness. I like to

think that this was the same cloud that had stood over the holy of holies in the

Tabernacle and later in the Temple. I like to think that this is the same cloud that

protected the holiness of God from the prying eyes of sinful men! I think that if

those men had been able to see beyond that cloud that day, they would have seen the

heavens opened to receive their King. They would have seen the angelic hosts

watching in wonder as their glorious Lord returned to His home in Heaven. They

would have seen the Father rise to greet His returning Son of Whom He was so

proud! You see, there was more going on there that met the eyes! God was doing a

work into which mere mortals were not allowed to look. He was doing a work

culminated the plan of salvation for you and for me!

III. V. 10-11 THE MIISTRY OF HIS COROATIO

(Ill. As the disciples watch their Lord depart into Heaven, they are confronted by

angelic messengers. These come with a message for these men. It is a message of

hope and of promise. It is a message that tells them, “Jesus may be gone for a short

time, but He will return in like manner. So, stop standing here looking up, get out

there and get busy!” That is still the message the church needs to hear today! Some

people want to go to Heaven, but they forget that they are to serve here on the earth

while they wait for the trip! The disciples came off that mountain and got busy

doing what the Lord has called them to do! Isn’t it about time the church came

down from our ivory towers and remembered that a world is going to Hell and we

have the message they need to hear? We have a job to do, let’s get about it!

When Jesus returned to Heaven. He returned with a specific agenda in mind. He

returned to Heaven to accomplish several specific ministries for the people of God.

Allow me to point a few details concerning our Lord’s ministry in Heaven.

A. He Ascended As The Crucified One - When Jesus returned to Heaven, He

returned bearing in His body the marks of the cross, John 20:27; Rev. 5:6; Zech.

13:6. He went back to Heaven as the crucified Lamb of God. He returned having

accomplished redemption on the cross for all who will believe in Him by faith. He

returned with His Own blood to present in Heaven as the perfect, eternal, once for

all atonement for sin - Heb. 10:12-13; Heb. 9:11-14. (Illustration: After his defeat at

Waterloo, apoleon was exiled to the island of Sicily. History says that as time and

age took their toll on the little Emperor, he would stand looking at a great map of

Europe. On that map, there was a red circle around that place where he suffered his

ultimate defeat. apoleon would tap his finger on that red dot and say, “If it were

not for that one red spot, I would be the Emperor of all Europe!” I can imagine the

devil with a map of time before him as he taps on a red spot called Calvary and says,

“If it were not for that red spot called Calvary, I would be the king of the world!”

Friends, Jesus won the victory!)

B. He Ascended As The Conquering One - Lest we feel bad for the pain that Jesus

bore for us on the cross, let us not forget that three days after He died, He arose

from the grave in absolute victory! When He ascended back to Heaven, He ascended

as a conquering general Who had invaded the territory of the enemy, ransacked his

position, spoiled him and returned in victory to His Own city! This is exactly what

the Bible says He did, Col. 2:13-15. This brings to mind the ancient Roman practice

of the Triumphus. Often victorious Roman generals would return from the field of

battle bringing with them the spoils of war they had captures. They also carried in

tow the kings, generals and soldiers they had defeated. When they paraded through

the city, the crowds would shout, “Triumphus, Triumphus!”. Imagine the scene in

Heaven, Jesus has forever conquered sin and Satan at the cross. Then He ripped the

bars out of death, hell and the grave in His resurrection. Then He gathered up those

believers who had been imprisoned in the heart of the earth since Adam, Eph. 4:8,

and marched back into Heaven as a conquering general. Imagine the rejoicing in

Heaven as the King of Kings and Lord of Lords return in total triumph over all the

enemies of God and God’s people! (Illustration: After World War I when many

French soldiers were returning from fighting the Germans in the trenches, they

would approach the city of Paris. There on the Arc de Triumph, built by apoleon

was a robed choir. As the dirty, bloody soldiers approached, some helping their

crippled and blind comrades, others still covered with the blood of their fallen

friends, that choir would sing out: “What right have you to enter the Arc of

Triumph?” Those soldiers would stop before the choir, lift their voices together and

cry, “We have been to Verdun! We have been to Verdun!” Then, the soldiers would

be given a heroes welcome! Imagine the scene in Heaven that day as Jesus made His

way into the city. I can hear the angelic hosts crying out as one: “What right do you

have to enter Heaven!” Then, I can hear the answer rising from the throat of the

One Who gave voice to the wind, “I have been to Calvary!” Then I can see the

angels bow before Him! I can see the Father rise to meet Him and I hear the Father

say for the third time: “This is my beloved Son in Who I am well pleased!”

C. He Ascended As The Consoling One - When He returned to Heaven, He did not

leave His people alone. He sent His Spirit into the world to indwell, fill, guide and

comfort the people of the Lord, John 16:7. He sent the Holy Spirit, Who came

bringing gifts for the people of God, Eph. 4:8; 1 Cor. 12. His gifts make our service

to Him possible! (Ill. The transformation in Peter between the night he denied Jesus

3 times to the Day of Pentecost when he preached in the power of the Holy Spirit

and 3,000 people were saved!)

D. He Ascended As The Confessing One - One of the most vital ministries the Lord

provides for us is His ministry of intercession. According to the Bible, Jesus

confesses us before the throne of God, Matt. 10:32. He is our Mediator, 1 Tim. 2:5,

John 14:6. He is our Advocate, 1 John 2:2. He expresses our heart and our needs

before the throne of grace, Rom. 8:34; Heb. 7:25. Thank God, there is always One

praying for us! Even when I am not on praying ground, He always is! Because He

perfectly fulfilled God’s plan of redemption, He sits in the presence of the Father as

the guarantee of all the promises of the new covenant! His very presence in Heaven

IS our intercession!

E. He Ascended As The Confirming One - His presence in Heaven is the guarantee

of our presence in Heaven some day, Eph. 2:6! He ascended into Heaven as our

“forerunner”, Heb. 6:18-20! The word “Forerunner” refers to “a scout, a

trailblazer, one who charts the course others are to follow.” This word was a

nautical word and it referred to a small boat. Often the Mediterranean ports were

dangerous places. At low tides there were many reefs and sandbars that could

ground or sink a large ship. Therefore, the big ship would stay in deeper water and

send the “forerunner”, a small boat, which carried the ships anchor around the

hazards. The anchor was dropped in the port and when the tides came in and

covered the hazards, the ship could take up the anchor rope and sail safely into the

harbor! Jesus is our “Forerunner”! He has gone before His people and has set the

anchor with the veil in Heaven! One of these days, the tide will come in and we will

be able to sail straight into the Haven of Rest in glory! Heaven sent the big ship first

so all the little boats could come safely in one day!

F. He Ascended As The Coming One - These two angels promised the disciples that

this same Jesus would return in the same manner. They are referring to His second

coming! When He went up, He left the promise that He would come down again!

When He comes the next time, it will be to receive His people unto Himself and take

them to Heaven, 1 Cor. 15:51-52; 1 Thes. 4:13-18. After that, He is returning to rule

and reign on this earth for 1,000 years, Rev. 2:27. Are you looking for His return?

He’s coming and it could be today! (Illustrate: One of the generals present when the

Japanese signed the instruments of surrender aboard the U.S.S. Missouri was Gen.

Wainwright. As you remember, Wainwright was taken prisoner by the Japanese

and for many, many months he was a prisoner of war. Gen. Wainwright lost weight,

became a very emaciated man, and they put him through all kinds of things in that

Japanese prisoner of war camp. They began to tantalize him and tell him that

America was losing the war and that he was going to be killed and that he would

never see his home again. And, of course, he had no communications. He didn't

know how the war was faring. He didn't know but what they might be correct.

Day by day his captors would fill him with all of that pessimism and all of that

despair. Then one night some of our men were able to slip secretly into that

Japanese prison and they were able to get into the room where Gen. Wainwright

was and they told him that the war was over and it would be just a matter of hours

when the American forces would come to the prison and would liberate him. So the

next morning when his captors came in to begin their mockery and to begin their

browbeating of him again, Gen. Wainwright, emaciated, skin and bones, Gen.

Wainwright sat up in that bed and began to give them orders and to tell them what

to do and issued the commands. Those Japanese captors went rushing

out of his room and they said, “He's been told, he's been told, he's been told.”

Well, I've got news for you, friend, when the Devil whispers in your ear, it's all over.

And when the Devil whispers that death is going to be the end for you, you can start

giving orders to the Devil, you've been told...Jesus is going to come again one of

these days.)

Conc: Do you know this King I have been preaching about this morning? If you do

then one day after while, you will see Him in His glory in Heaven. Or, better yet, you

might see Him when He returns in the clouds above this earth to take His people

home with Him! Do you know Him? If you do, then you ought to rejoice in what you

have as His child! Praise God for His ascension and His work in Heaven for us!

If you don’t know Him today, you can. All you have to do is come to Him, confess

your sins, accept Him and His finished work by faith and He will save your soul!

If you are not saved, you come! If you are save and there is sin in your life and

you want to get right with God, you come. If you are saved and want to thank Jesus,

then you come. If you need to mind God and join this church then you come.

Whatever the need, it can be met right here. Just mind Him as He calls!

CHADWICK,"The story of Elijah and Elisha comes to mind. Jesus, like Elijah is

taken up, but he lets His mantle (Holy Spirit) fall on His disciples. They, like Elisha

end up doing more than their Master ("greater things shall ye do because I go to my

Father").

This is a mysterious event. Jesus, without jet propulsion or hot-air balloon, is lifted

bodily up, up, and away, being soon swallowed by a cloud. It seems to have been

important that this was done in full view of the disciples. How many? At least 120,

perhaps 500. It leaves many questions. Where is heaven? Is Jesus still in physical

form? Why couldn't we all go to heaven that same way?

ACTS 1:9 The ascension means

His sacrifice was accepted.

His sinless life was approved.

His sovereign reign was authorized.

His second coming was assured.

This is the longest account we have of the ascension. Ascension day use to be a

national holiday in England. It was so neglected however that it was changed.

People do not sense its significance like other major events such as the resurrection.

The head that once was crowned with thorns

Is crowned with glory now,

A royal diadem adorns

The mighty Victor’s bow.

Humanity is on the throne. The question debated here is was this the point when

Jesus took the throne at the right hand of God, or was he already on that throne but

returned to earth from it several times. He disappeared on several occasions and

had to go somewhere, so why not to heaven. F. F. Bruce feels he did descend from

the exalted and eternal world and what happened here was to show that this was the

end of the series of visitations. Christ then already came into the world a second

time in His glorified body, but this was not the second coming, for that is to be

public and in great glory. This was private and hidden. It was a secret second

coming seen only by the church.

Clouds play a role also in the transfiguration and second coming.

Charles Wesley, “Hail the day that sees him rise, glorious to his native skies.” Book

of common prayer, “Grant we beech thee, almighty God, that like as we believe thy

only begotten Son our Lord Jesus Christ to have ascended into the heavens; so we

may also, in heart and mind thither ascend, and with him continually dwell, who

liveth and reigneth with thee and the Holy Spirit, one God, world without end.”

God is here and that to bless us

With the Spirit’s quickening power;

See, the cloud already bending

Waits to drop the grateful shower.

Let it come, O Lord, we pray thee;

Let the shower of blessing fall!

We are waiting, we are waiting;

O, revive the hearts of all.

10 They were looking intently up into the sky as

he was going, when suddenly two men dressed in

white stood beside them.

BARES, "Looked stedfastly - They fixed their eyes, or gazed intently toward heaven. Luk_4:20, “and the eyes of all them in the synagogue were fastened (Greek: the same word as here) on him.” It denotes the intense gaze when we are deeply interested, and wish to see clearly and distinctly. They were amazed and confounded; what had occurred was unlocked for; for they had just been inquiring whether he would not, at

that time, restore the kingdom to Israel. With this mingled amazement, disappointment, and curiosity, and with an earnest desire to catch the last glimpse of their beloved master, they naturally continued to gaze on the distant clouds where he had mysteriously disappeared from their view. Never was a scene more impressive, grand, and solemn than this.

Toward heaven - Toward the distant clouds or sky which had received him.

As he went up - Literally, upon him going up; that is, they gazed on him as he ascended, and doubtless they continued to gaze after he had disappeared from their view.

Two men - From the raiment of these “men,” and the nature of their message, it seems clear that they were angelic beings, who were sent to meet and comfort the disciples on this occasion. They appeared in human form, and Luke describes them as they appeared. Angels are not infrequently called people. Luk_24:4, “two men stood by them in shining garments,” etc. Compare Joh_20:12; Mat_28:5. As two angels are mentioned only as addressing the apostles after the resurrection of Jesus Joh_20:12; Luk_24:4, it is no unnatural supposition that these were the same who had been designated to the honorable office of bearing witness to his resurrection, and of giving them all the information about that resurrection, and of his ascension, which their circumstances needed.

In white apparel - Angels are commonly represented as clothed in white. See the Joh_20:12 note; Mat_28:3 note; Mar_16:5 note. It is an emblem of purity; and the worshippers of heaven are represented as clothed in this manner. Rev_3:4, “they shall walk with me in white”; Rev_3:5, “He that overcometh shall be clothed in white raiment”; Rev_4:4; Rev_7:9, Rev_7:13-14.

CLARKE, "Looked steadfastly - Keeping their eyes intensely fixed on their ascending Lord; continuing to look even after he had ascended above the region of the inferior clouds.

Two men stood by them - Doubtless, angels in human shape.

In white apparel - As emblematical of their purity, happiness, and glory.

GILL, "And while they looked steadfastly toward heaven,.... For though he was taken out of their sight by the cloud, they kept looking upwards, and after him, if they could see him again, or any more of him:

as he went up; they looked up to heaven after him, as he went up from the earth, before the cloud took him out of their sight; and still they continued looking, as the cloud carried him up, until it was out of the reach of their sight, being willing to see the last of him in this way:

behold, two men stood by them in white apparel; that is, two angels in the form of men; it being usual with them to appear in human form: these on a sudden appeared and stood on the earth just by them; though the Ethiopic version renders it, "they stood above them", as if they were in the air over their heads; and they appeared in white apparel, as the angel at the sepulchre in Mat_28:2 which was a symbol both of their purity and holiness, and of their lustre and glory. The Ethiopic version renders it, "they were clothed with lightning"; they appeared in such a dazzling form, that it looked as if they were covered with lightning; as the angel that appeared at Christ's resurrection, his countenance is said to be as lightning; which must at once fix the attention of the

disciples to them, and strike them with surprise: hence a "behold" is prefixed to this: and hereby they knew that they were not common and ordinary men, or mere men, but angels in such a form.

COFFMAN, "Of course, "heaven" as used here merely means that they were looking upward, not that they actually saw Jesus entering into the heaven of heavens which is the place of God's throne. And, as Bruce observed:

We need not be alarmed by suggestions that the ascension story is bound up with a pre-Copernican conception of the universe, and that the former is therefore as obsolete as the latter. Anyone appearing to leave the earth's surface must appear to spectators to be ascending.[16]Two men ... in white ... These were angels, so identified from their dazzling apparel, as frequently spoken of in Scripture (Matthew 28:3; John 20:12).

HENRY, "The disciples, when he had gone out of their sight, yet still continued looking up stedfastly to heaven (Act_1:10), and this longer than it was fit they should; and why so? 1. Perhaps they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loth to believe they should now part with him for good and all; so much did they still dote upon his bodily presence, though he had told them that it was expedient for them that he should go away. or, they looked after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah (2Ki_2:16), and so they might have him again. 2. Perhaps they expected to see some change in the visible heavens now upon Christ's ascension, that either the sun should be ashamed or the moon confounded (Isa_24:23), as being out-shone by his lustre; or, rather, that they should show some sign of joy and triumph; or perhaps they promised themselves a sight of the glory of the invisible heavens, upon their opening to receive him. Christ had told them that hereafter they should see heaven opened (Joh_1:51), and why should not they expect it now?

VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loth to be absent then; yet, to show how much Christ had at heart the concerns of his church on earth, he sent back to his disciples two of those that came to meet him, who appear as two men in white apparel, bright and glittering; for they know, according to the duty of their place, that they are really serving Christ when they are ministering to his servants on earth. Now we are told what the angels said to them, 1. To check their curiosity: You men of Galilee, why stand you gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, “Why stand you here, like Galileans, rude and unpolished men, gazing up into heaven? What would you see? You have seen all that you were called together to see, and why do you look any further? Why stand you gazing, as men frightened and perplexed, as men astonished and at their wits' end?” Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon. 2. To confirm their faith concerning Christ's second coming. Their Master had often told them of this, and the angels are sent at this time seasonably to put them in mind of it: “This same Jesus, who is taken up from you into heaven, and whom you are looking thus long after, wishing you had him with you again, is not gone for ever; for there is a day

appointed in which he will come in like manner thence, as you have seen him go thither,and you must not expect him back till that appointed day.” (1.) “This same Jesus shall come again in his own person, clothed with a glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin(Heb_9:26, Heb_9:28), who came once in disgrace to be judged, will come again in glory to judge. The same Jesus who has given you your charge will come again to call you to an account how you have performed your trust; he, and not another,” Job_19:27. (2.) “He shall come in like manner. He is gone away in a cloud, and attended with angels;and, behold, he comes in the clouds, and with him an innumerable company of angels!He is gone up with a shout and with the sound of a trumpet (Psa_47:5), and he will descend from heaven with a shout and with the trump of God, 1Th_4:16. You have now lost the sight of him in the clouds and in the air; and whither he is gone you cannot follow him now, but shall then, when you shall be caught up in the clouds, to meet the Lord in the air.” When we stand gazing and trifling, the consideration of our Master's second coming should quicken and awaken us; and, when we stand gazing and trembling, the consideration of it should comfort and encourage us.

JAMISON, "while they looked steadfastly toward heaven — following Him with their eager eyes, in rapt amazement. Not, however, as a mere fact is this recorded, but as a part of that resistless evidence of their senses on which their whole subsequent testimony was to be borne.

two men in white apparel — angels in human form, as in Luk_24:4.

CALVIN, "10.Two men He calleth them so by reason of their form. For although it might be that they had the bodies of men in deed, concerning which thing I will not greatly stand in defense of either part, yet certain it is they were not men; but because this metonymia is commonly used in the Scriptures, especially in the First Book of Moses, I will not greatly stand thereupon. Their white garments were a token of rare and excellent dignity. For God meant by this, as by an evident token to distinguish them from the common sort of people, that the disciples might give better ear unto them; (42) and that at this day we also may know that this vision was showed them of God.

COKE, "Acts 1:10-11. Behold two men, &c.— Two angels in human form. As Christ's resurrection had been honoured with the appearance of angels, it is natural to expect that his ascension into heaven would be so likewise. The angels spake of our Lord's coming to judgethe world at the last day, a description of which he himself had given in his life-time: For the Son of man shall come in the glory of his Father with his angels. Matthew 16:27. Wherefore the CLOUDwhereon our Lord now ascended, being the same with that in which he is to come again, was more bright and pure than the clearest lambent flame; for it was the glory of God, that is, the Shechinah, or visible symbol of the divine presence, which appeared to the patriarchs in antient times, which filled the temple at its dedication, 2 Chronicles 7:3 and which cannot be beheld in its greater splendour by mortal eyes. As our Lord ascended up into the skies, the flaming CLOUD which surrounded him, leaving a large track of light behind it, marked his passage through the air, but gradually lost its magnitude in the eyes of those who stood below, till, soaring high, he and it vanished out of their sight. In this illustrious manner did our Saviour depart, after having finished the grand work which he came down upon earth to execute; a work which God himself, in the remotest eternity, contemplated with pleasure, which angels antiently with joy described as to happen, and which, through all

eternity to come, shall, at periods the most immensely distant from the time of its execution, be looked back upon with inexpressible delight by every inhabitant of heaven: for, though the little affairs of time may vanish altogether and be lost, when they are removed far back by the endless progression of duration, this object is such, that no distance, however great, can lessen it.The kingdom of God is erected upon the incarnation and sufferings of the Son of God,—the kingdom and city of God, comprehending all the holy and faithful beings that have been, or ever shall be, in the universe, made happy by goodness and love; and therefore none of them can ever forget the foundation on which their happiness stands firmly established. In particular, the faithful of the human species, recovered by this labour of the Son of God, will view their Deliverer, and look back on his stupendous undertaking, with high ravishment, while they are feasting without interruption on its sweet fruits, ever growing more delicious. The other holy and faithful members of this city of God will likewise contemplate it with perpetual pleasure, as the happy means of recovering their faithful kindred who were lost, and as a grand confirmation of the whole rational and divine system, in their subjection to him who liveth and reigneth for ever, and whose favour is better than life.

CHADWICK, "Can you imagine their surprise? For us, objects disappearing in the clouds is a rather common occurrence. But for them? No wonder they were staring at Him! The two men in white (obviously angels), were provided as messengers of comfort. We disciples need to be reminded - Jesus will return. This is good both because it produces hope, and because it reminds us that we will be called in to give account. "In like manner" no doubt refers to the "clouds." There is a prophecy concerning that. The message of the angels also had the effect of stirring the disciples to act in response to the command of Christ. You see, commands are not given to be contemplated, but to be simply obeyed."

NOTES,

Crown the Savior! Angels crown Him!

Rich the trophies Jesus bring;

In the seat of power enthrone Him,

While the vault of heaven rings;

Crown Him! Crown Him!

Crown the Savior King of Kings.

It implies a straining of the eyes says Alexander. Lenski says after hidden by a

cloud he was transferred timelessly into the heavenly glory. He did not take a trip

through space. Chrysostom says, “Of Christ’s resurrection the disciples saw the

final part, not the first part, but of His ascension they saw the first part, not the final

part.” Acts 7:56- Stephen saw Jesus at the right hand of God. If this was special

then he was given the power of vision greater than the most powerful telescopes.

But if heaven is in another dimension God can reveal it to anyone anywhere at

anytime.

Someone suggests the two men were Moses and Elijah.

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.”

BARES, "Ye men of Galilee - Galilee was the place of their former residence, and they were commonly known by the name of Galileans.

Why stand ye ... - There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been:

(1) In the feeling of disappointment, as if he would not restore the kingdom to Israel.

(2) Possibly they were expecting that he would again soon appear, though he had often foretold them that he would ascend to heaven.

(3) There might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that he should be in heaven. We may see here also that it is our duty not to stand in idleness, and to gaze even toward heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay.

Gazing up - Looking up.

This same Jesus - This was said to comfort them. The same tried friend who had been so faithful to them would return. They ought not, therefore, to look with despondency at his departure.

Into heaven - This expression denotes into the immediate presence of God; or into the place of perpetual purity and happiness, where God especially manifests his favor. The same thing is frequently designated by his sitting on the right hand of God, as emblematic of power, honor, and favor. See the Mar_16:19; Mar_14:62 notes; Heb_1:3; Heb_8:1 notes; Act_7:55 note; Rom_8:34 note; Eph_1:20 note.

Shall so come - At the day of judgment. Joh_14:3, “if I go and prepare a place for you, I will come again,” etc.

In like manner ... - In clouds, as he ascended. See the Act_1:9 note; 1Th_4:16 note. This address was designed to comfort the disciples. Though their master and friend was taken from them, yet he was not removed forever. He would come again with similar

majesty and glory to vindicate his people, and to tread his enemies under his feet. The design for which he will come will be to judge the world, Matt. 25. There will be an evident fitness and propriety in his coming for such reasons as the following:

(1) Because his appropriate work in heaven as mediator will have been accomplished; his people will have been saved; the great enemy of God and man will have been subdued; death will have been conquered; and the gospel will have shown its power in subduing all forms of wickedness; in removing the effects of sin; in establishing the Law, and in vindicating the honor of God; and all will have been done that is necessary to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. This will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves.

(2) It is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life.

(3) It is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honored, and mighty, and say, Where is the promise of his coming? 2Pe_3:4. It is right that he should defend his cause. Hence, the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong by the admission of an improper person to the skies.

(4) The great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public high-handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public: the angels saw it; the heavens were clothed with mourning; the earth shook, and the dead arose. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph - that all heaven rejoicing, and all hell at length humbled, should see his public victory. Hence, he will come with clouds - with angels - with fire - and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption.

(5) We have in these verses a description of the most grand and wonderful events that this world has ever known - the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner.

COFFMAN, "The message of the angels to the heavenward gazing apostles has the spiritual effect of challenging every believer to be busily engaged in the service of the Lord, rather than wasting time by gazing into those things which are beyond all human knowledge of them.

Shall so come in like manner ... This is a heavenly pledge that the Second Coming will be literal and physical as was Jesus' departure. Also, the manner of his coming will be "in the clouds of heaven," as frequently stated in the New Testament.

CLARKE, "Gazing up into heaven - Not to the top of a mountain, to which an

unbridled fancy, influenced by infidelity, would intimate he had ascended, and not to heaven.

This same Jesus - Clothed in human nature, shall so come in like manner - with the same body, descending from heaven by his sovereign and all-controlling power, as ye have seen him go into heaven. Thus shall he come again to judge the quick and the dead. It was a very ancient opinion among Christians, that when Christ should come again to judge the world he would make his appearance on Mount Olivet. Some think that his coming again to destroy the Jewish nation is what the angels refer to. See a connected account of the different appearances of Christ at the end of this chapter.

GILL, "Which also said, ye men of Galilee,.... And which was said by them, not to reproach them with their country, but partly to let them know that they knew them, who they were, and from whence they came; and partly to observe the rich and distinguishing grace of God in choosing such mean and contemptible persons to be the apostles of Christ, and eyewitnesses of his majesty:

why stand ye gazing up into heaven? reproving them for their curiosity in looking after Christ with their bodily eyes, who was no more in common to be seen this way, but with an eye of faith; and for their desire after his corporeal presence, which they were not to look for; and as if they expected he would return again immediately, whereas his return will not be till the end of the world: and besides, they were not to remain on that spot, or stand gazing there; they were to go to Jerusalem, and abide there, as Christ had ordered, till they should receive the Holy Spirit in an extraordinary way; and then they were to preach a crucified Christ, and declare that he was risen from the dead, and was gone to heaven, and was ordained to be the Judge of quick and dead,

This same Jesus; and not another; the same in person, in body and soul:

which is taken up from you into heaven; who was taken up in a cloud out of their sight, and received into heaven, where he will be till the times of the restitution of all things; and which might be matter of grief to them, because of the loss of his bodily presence; though it should have been rather joyful to them, since he was gone to the Father, and as their forerunner, to prepare a place, and make intercession for them:

shall so come in like manner as ye have seen him go into heaven; he shall come in the same flesh, in the same human nature; he shall come in the clouds of heaven, and shall be attended with his mighty angels, as he now was; he shall descend himself in person, as he now ascended in person; and as he went up with a shout, and with the sound of a trumpet, see Psa_47:5 so he shall descend with a shout, with the voice of the archangel, and the trump of God; and, it may be, he shall descend upon the very spot from whence he ascended; see Zec_14:4 and it is a notion of the Jews, that the resurrection of the Israelites will be there: they say (m), that "when the dead shall live, the Mount of Olives shall be cleaved asunder, and all the dead of Israel shall come out from under it; yea, even the righteous which die in captivity shall pass through a subterranean cavern, and come out from under the Mount of Olives.

JAMISO, "Ye men of Galilee, why stand ye gazing up into heaven, etc. —“as if your now glorified Head were gone from you never to return: He is coming again; not another, but ‘this same Jesus’; and ‘as ye have seen Him go, in the like manner shall

He come’ - as personally, as visibly, as gloriously; and let the joyful expectation of this coming swallow up the sorrow of that departure.”

CALVI, "11.Ye men of Galilee, etc. I am not of their opinion who think that this

name was given the apostles after an opprobrious sort, as if the angels meant to

reprehend the slowness and dullness of the apostles. In my opinion, it was rather to

make them more attentive, in that men, whom they did never see before, did name

them as though they had perfectly known them. But they seem to reprehend without

cause, for looking up into heaven. For where should they rather seek for Christ than

in heaven? Doth not the Scriptures also oftentimes exhort us thereunto? I answer,

that they were not reprehended because they looked up towards heaven; but

because they coveted to see Christ, when as THE CLOUD which was put between

them and him did keep them from seeing him with their bodily senses: Secondly,

because they hoped that he would return again straightway, that they might enjoy

the sight of him again, when as lie did ascend to stay in the heavens until such time

as he should come (43) to judge the world. Wherefore, let us first learn out of this

place that we must not seek Christ either in heaven, either upon earth, otherwise

than by faith; and also, that we must not desire to have him present with us bodily

in the world; for he that doth (44) either of those two shall oftentimes go farther

from him. So this their admiration is reprehended, not simply, but inasmuch as they

were astonied by the strangeness of this matter; like as we are oftentimes carried

unadvisedly into a wonderful great wondering at God’s works; but we never apply

ourselves to consider for what end and purpose they were done.

Jesus, which is taken up into heaven There are two members in this one sentence.

The first is, that Christ was taken up into heaven, that they may not henceforth

foolishly desire to have him any longer conversant with them upon earth. The other

is straightway added as a consolation concerning his second coming. Out of these

two jointly, and also severally, is gathered a firm, stable, and strong argument, to

refute the Papists, and all other which imagine that Christ is really present in the

signs of bread and wine. For when it is said that Christ is taken up into heaven; here

is plainly noted the distance of place. I GRAT that this word heaven is interpreted

divers ways, sometimes for the air, sometimes for the whole connection (45) of the

spheres, sometimes for the glorious kingdom of God, where the majesty of God hath

his [its] proper scat, howsoever it doth fill the whole world. After which sort Paul

doth place Christ above all heavens, (Ephesians 1:22,) because he is above all the

world, and hath the chiefest room in that place of blessed immortality, because he is

more excellent than all the angels, (Ephesians 4:15.) But this is no let why he may

not be absent from us bodily, and that by this word heavens, there may not be

signified a separation from the world. Let them cavil as much as they will, it is

evident that the heaven whereinto Christ was received is opposite to the FRAME of

the world; therefore it doth necessarily follow, that if he be in heaven, he is without

[beyond] the world.

But, first, we must mark what the purpose of the angels was, for thereby we shall

more perfectly know what the words mean. The angels’ intent was to call back the

apostles from desiring the carnal presence of Christ. For this purpose was it that

they said that he should not come again until he came to judge the world. And to

this end serveth the assigning of the time, that they might not look for him in vain

before that same time. Who seeth not that in these words is manifestly showed that

he was bodily absent out of the world? Who seeth not that we are forbidden to

desire to have him upon the earth? But, they think they escape safe with that crafty

answer, when as they say that then he shall come visibly; but he cometh now

invisibly daily. But we are not here to dispute of his form; only the apostles are

taught that Christ must abide in heaven until such time as he appear at the latter

day. For the desiring of his corporeal presence is here condemned as absurd and

perverse. The Papists deny that he is present in the sacrament carnally, while that

his glorious body is present with us after a supernatural sort, and by a miracle; but

we may well enough reject their inventions concerning his glorious body, as childish

and frivolous toys. They feign unto themselves a miracle not confirmed with any

testimony of Scripture. The body of Christ was then glorious, when as he was

conversant with his disciples after his resurrection. This was done by the

extraordinary and secret power of God; yet, notwithstanding, the angels do forbid

to desire him afterward after that sort, and they say that he shall not come unto men

in that sort (before the latter day.) Therefore, according to their commandment, let

us not go about to pull him out of the heavens with our own inventions; neither let

us think that we call handle him with our hands, or perceive him with our other

senses, more than we can see him with our eyes. I speak always of his body. For in

that they say it is infinite, as it is all absurd dream, so is it SAFELY to be rejected.

evertheless, I willingly confess that Christ is ascended that he may fulfill [fill] all

things; but I say that he is spread abroad everywhere by the power of his Spirit, not

by the substance of his flesh. I grant, furthermore, that he is present With us both in

his word and in the sacraments. either is it to be doubted, but that all those which

do with faith receive the signs of his flesh and blood, are made truly partakers of his

flesh and blood. But this partaking doth nothing agree with the dotings of the

Papists; for they feign that Christ is present in such sort upon the altar as uma

Pompilius did call down his Jupiter Elicitus, or as those witches did fetch down the

moon from heaven with their enchantments. But Christ, by reaching us the bread in

his Supper, doth will us to lift up our hearts into heaven, that we may have life by

his flesh and blood. So that we do not eat his flesh grossly, that we may live thereby,

but he poureth into us, by the secret power of his Spirit, his force and strength.

He shall so come I have said before, that by this consolation all sorrow which we

might conceive, because of Christ’s absence, is mitigated, yea, utterly taken away,

when as we hear that lie shall return again. And also the end for which he shall

come again is to be noted; namely, that he shall come as a REDEEMER, and shall

gather us with him into blessed immortality. For as lie doth not now sit idle in

heaven, (as Homer signifieth, that his gods be busied only about their bellies;) so

shall not he appear again without profit. Therefore, the only looking for Christ’s

coming must both restrain the importunate desires of our flesh, and support our

patience in all our adversities; and, lastly, it must refresh our weariness. But it

worketh this only in the faithful, which believe that Christ is their Redeemer; for it

bringeth unto the wicked nothing but dread, horror, and great fearfulness. And

howsoever they do now scoff’ and jest when as they hear of his coming, yet shall

they be compelled to behold him sitting upon his tribunal-seat, whom now they will

not vouchsafe to hear speak. Furthermore, it were but frivolous to move any

question about his apparel wherewith he was then clothed, whether he shall come

again being clothed with the same or no. either am I now determined to refute that

which Augustine, in his Epistle unto Consentius, doth touch, (August. ad Con. Epist.

146;) notwithstanding, it is better for me to omit that thing which I cannot unfold.

OTES

How pleasant to me thy deep blue wave,

O sea of Galilee!

For the Glorious One who came to save

Hath often stood by thee.

If your hope of the second coming leads to impractical gazing rather than zealous

labor for the Lord you have missed the purpose of His promise.

This same Jesus will come and so for nearly 2 thousand years Jesus has been on the

throne of heaven but still looks like a 33 year old man. He is in the prime of life

forever.

Matthias Chosen to Replace Judas

12 Then the apostles returned to Jerusalem from

the hill called the Mount of Olives, a Sabbath

day’s walk[c] from the city.

BARES, "Then returned they unto Jerusalem - In Luk_24:52, we are told that they worshipped Jesus before they returned, and it is probable that the act of worship to which he refers was what is mentioned in this chapter their gazing intently on their departing Lord.

From the mount called Olivet - From the Mount of Olives. See the notes on Mat_21:1. The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany, Luk_24:50.

A sabbath-day’s journey - As far as might be lawfully traveled by a Jew on the Sabbath. This was 2,000 paces or cubits, or seven furlongs and a half - not quite one

mile. See the notes On Mat_24:20. The distance of a lawful journey on the Sabbath was not fixed by the laws of Moses, but the Jewish teachers had fixed it at 2,000 paces. This measure was determined on because it was a tradition that in the camp of the Israelites, when coming from Egypt, no part of the camp was more than 2000 paces from the tabernacle, and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities, Num_35:5. Mount Olivet was only 5 furlongs from Jerusalem, and Bethany was 15 furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended.

CLARKE, "A Sabbath day’s journey - See the difficulties in this verse explained in the note on Luk_24:50 (note). A Sabbath day’s journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day’s journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day’s journey, as St. Luke here remarks. See the notes referred to above.

GILL, "Then returned they unto Jerusalem,.... With great joy, after the angels had told them that he should come again in like manner:

from the mount called Olivet; which was on the east side of Jerusalem, a mountain Christ much frequented, and from whence he ascended to heaven. This is the hill which in 1Ki_11:7 is said to be "before Jerusalem"; and accordingly Jarchi interprets it of the Mount of Olives; and in Zec_14:4 it is expressly said to be "before Jerusalem on the east"; hence, when our Lord sat upon it, he is said to be over against the temple, Mar_13:3. It has its name from the multitude of olive trees which grew upon it: it is by the

Jewish writers sometimes called הר�הזיתים, "the Mount of Olives" (n), as in Zec_14:4 and

sometimes הר�המשחה (o), and טור�משחא (p), "the Mount of Oil"; i.e. of olive oil, which was

made out of the olives that grew upon it. It is said, that in an old edition of the Latin version of this text it is called "the Mountain of Three Lights"; and this reason is given for it, because on the west side it was enlightened in the night by the continual fire of the altar in the temple; and on the east side it had the first beams of the sun before the city was enlightened with them; and it produced plenty of olives, by which the light is maintained in the lamps. Josephus (q) relates, that in the earthquake in the times of Uzziah, half part of this mountain, which was to the west, was divided from it, and was rolled four furlongs to the eastern part of it, so that the ways and king's gardens were stopped up,

Which, is from Jerusalem a sabbath day's journey. The Syriac version renders it, "about seven furlongs", or near a mile; though Josephus (r) writes, that the Mount of Olives was but five furlongs from Jerusalem: perhaps this may be a mistake in the present copies of Josephus, since Chrysostom on this place cites this passage of Josephus, and reads seven furlongs; which exactly agrees with the Syriac version. A sabbath day's journey, according to the Jews, was two thousand cubits from any city or

town, and which they often called, תחום�שבת, "the bound of the sabbath" (s); and which

they collect partly from Num_35:4 which they understand thus (t):

"a thousand cubits are the suburbs (of the city), and two thousand cubits the bounds of the sabbath.

And these were so many middling paces; for so they say (u),

"a walk of two thousand middling paces, this is the bound of the sabbath.

And that this was the proper space they also gather from Jos_3:4 it being the distance between the ark and the people when they marched; and though this was not fixed by the law, yet being a tradition of the elders, was strictly observed by them: so when Ruth desired to become a proselytess, the Targumist on Rth_1:16 introduces Naomi thus speaking to her,

"says Naomi, we are commanded to keep the sabbaths, and the good days, (or feasts,) and not to walk above "two thousand cubits";

i.e. on those days; for to go further was reckoned a profanation of them: so it is said (w),

"the sabbath day is profaned with the hands by work, and with the feet by walking more than "two thousand cubits".

Yea, this was punishable with beatings (x):

"a man might go on the sabbath without the city two thousand cubits on every side--but if he went beyond two thousand cubits, they beat him with the beating of rebels,

or in the same manner a rebellious son was beaten. Nay, not only they might not go out of a city or town where they were, further than this, but from whatsoever place they happened to be, as appears by these following rules (y),

"if anyone falls asleep in the way (or on the road), and he does not know that it was dark (and so that the sabbath is begun), he has two thousand cubits (allowed him) on every side.--Whoever is on a journey, and it is dark, and he knows a tree, or a hedge, and says, let my sabbath (or sabbatical seat) be under it, he says nothing; but if he says, let my sabbath be at the root of it, then he may go from the place of his feet, and to the root of it, two thousand cubits, and from the root of it to his house two thousand cubits; by which means he may go four thousand cubits after it is dark. But if he does not know (any), and is not expert in walking, and says, let my sabbath be in my place, (i.e. in which he stands,) then from his place he has two thousand cubits on every side.

Hence, in some copies it is here inserted, "such being the distance that the Jews could walk"; that is, were allowed to walk by their canons. They call two thousand cubits a mile (z); and if the Mount of Olives was seven furlongs from Jerusalem, it was pretty near a mile; but if but five furlongs, it was little more than half a mile: perhaps the true distance might be six furlongs, since Josephus says (a), the tenth legion was ordered to encamp six furlongs from Jerusalem, at the Mount of Olives, which was over against the city to the east; agreeably to which Epiphanius (b), who had been a Jew, and was born in

Palestine, says,

"it was not lawful to go on the sabbath day beyond six furlongs,

which were three quarters of a mile,

HERY, "We are here told, I. Whence Christ ascended - from the mount of Olives(Act_1:12), from that part of it where the town of Bethany stood, Luk_24:50. There he began his sufferings (Luk_22:39), and therefore there he rolled away the reproach of them by his glorious ascension, and thus showed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his that would not have him to reign over them. It was prophesied of him (Zec_14:4), That his feet should stand upon the mount of Olives, which is before Jerusalem, should stand last there; and presently it follows, The mount of Olives shall cleave in two. From the mount of Olives he ascended who is the good olive-tree, whence we receive the unction, Zec_4:12; Rom_11:24. This mount is here said to be near Jerusalem, a sabbath day's journey from it, that is, a little way; no further than devout people used to walk out on a sabbath evening, after the public worship was over, for meditation. Some reckon it a thousand paces, others two thousand cubits; some seven furlongs, others eight. Bethany indeed was fifteen furlongs from Jerusalem (Joh_11:18), but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chaldee paraphrast on Ruth 1 says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits, which they build upon Jos_3:4, where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath work; and as far as is necessary to this we are not only allowed, but enjoined, 2Ki_4:23.

II. Whither the disciples returned: They came to Jerusalem, according to their Master's appointment, though there they were in the midst of enemies; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul that he shall not seek for David any more. At Jerusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers conjectures the learned have about this upper room. Some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of these rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple (Luk_24:53), but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of this opinion, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in

which they had eaten the passover; and though that was called anōgeon, this huperōon,

both may signify the same. “Whether,” says he, “it was in the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others

have collected, cannot be certain.” Notes, ch. 12.

CALVI, "12.That he may pass over unto another history, he showeth that the

disciples being returned unto Jerusalem, dwelt together in one parlor. For it was the

upper part of THE HOUSE, which used to be let out unto those which did hire

houses; (46) for the most commodious places were reserved unto them that were

masters of the house, (for their own use.) Wherefore, by this word Luke doth signify

that they were driven into a strait room; (47) and yet, notwithstanding, though this

commodity were great, yet they did not part asunder. They might have been more

commodiously asunder, yet might they not part company before they had received

the Spirit. In that he noteth here the distance of place, it bringeth CREDIT unto the

history. Unless, peradventure, he meant hereby to declare that they were not

terrified with any fear of danger, but that they did all return and kept company

together in one house, which was not so large, but that the company being greater

than the place could well contain, it might breed some rumor (or noise.) A Sabbath-

day’s journey was two miles, and that account doth well agree with the place of

John 11:18, where he saith, “that Jerusalem was distant from Bethany almost fifteen

furlongs;” which containeth about a thousand and nine hundred paces. And the

mount Olivet was at the side of Bethany. There was no Sabbath-day’s journey

prescribed in the law; for the Lord doth command them simply to rest upon the

Sabbath-day in the law. (48) But because the Jews could not easily be ruled, but that

they would run abroad about their business upon the Sabbath-day, (as the Lord

himself doth complain, “that they did bear burdens out at the gates,”) (Jeremiah

17:24,) therefore, it is to be thought that it was determined by the priests, (49) (to the

end they might restrain such enormities,) that no man should travel upon the

Sabbath-day above two miles. Although Jerome, in his Answers unto Algasia, doth

say that this tradition did come from two Rabbins, namely, from Atriba, and from

Simon Heli.

BARCLAY 12-20, "Before we come to the fate of the traitor Judas there are certain

things we may notice in this passage. For the Jew, the Sabbath was entirely a day of

rest when all work was forbidden. A journey was limited to 2,000 cubits and that

distance was called a Sabbath day's journey. A cubit was eighteen inches; so a

Sabbath day's journey was rather more than half a mile.

It is interesting to note that Jesus' brothers are here with the company of the

disciples. During Jesus' lifetime they had been among his opponents (Mark 3:21). It

may well be that for them, as for so many others, the death of Jesus opened their

eyes and stabbed their hearts as even his life could not do.

We are told that the number of the disciples was about 120. That is one of the most

uplifting things in the ew Testament. There were only 120 pledged to Christ and it

is very unlikely that any of them had ever been outside the narrow confines of

Palestine in his life. Since there were about 4,000,000 Jews in Palestine, this means

that fewer than I in 30,000 were Christians. On the same basis it would mean that it

was like there being only 300 Christians in the whole of Glasgow or 12 in

Edinburgh; and these 120 simple folk were told to go out and evangelize the whole

world. If ever anything began from small beginnings the Christian Church did. We

may well be the only Christians in our shop, our factory, our office, in our circle.

These men gallantly faced their task and so must we; and it may be that we too will

be the small beginning from which the kingdom in our sphere will spread.

The great interest of this passage is the fate of Judas. What exactly the Greek here

means is uncertain, but in Matthew's account (Matthew 27:35) we are left in no

doubt that Judas committed suicide. It must always be a matter of wonder why

Judas betrayed Jesus. Various suggestions have been put forward.

(i) It has been suggested that Iscariot means man of Kerioth. If it does. Judas was

the only non-Galilaean in the apostolic band. It may be that he felt himself the odd

man out and grew so embittered that he did this terrible thing.

(ii) It may be that Judas turned king's evidence to save his own skin and then saw

the enormity of what he had done.

(iii) It may be that he did it simply out of greed for money. If he did. it was the most

dreadful bargain in history, for he sold his Lord for thirty pieces of silver which was

less than L4.

(iv) It may be that Judas came to hate Jesus. From others he could disguise his black

heart; but the eyes of Jesus could penetrate to the inmost recesses of his being. It

may be that in the end he was driven to destroy the one who knew him for what he

was.

(v) It may be that Iscariot is a form of a Greek word which means a dagger-bearer.

The "dagger-bearers" were a band of violent nationalists who were prepared to

undertake assassination and murder in a campaign to set Palestine free, Perhaps

Judas saw in Jesus the very person who could lead the nationalists to triumph; and

when he saw that Jesus refused that way he turned against him and in his bitter

disappointment betrayed him.

(vi) It is likeliest of all that Judas never meant Jesus to die but betrayed him with

the intention of forcing his hand. If that be so, Judas had the tragic experience of

seeing his plan go desperately wrong; and in his bitter remorse he committed

suicide.

However it may be, Judas goes down to history as the blackest name among men.

There can never be any peace for the man who betrays Christ.

BIBLICAL ILLUSTRATOR, "Then returned they unto Jerusalem.

The return to Jerusalem

The distance was a “Sabbath-day’s journey”; not that Moses had limited a journey on the Sabbath; but the Rabbins derived the rule from the prohibition to depart, on the sacred

day, from the camp, which was supposed to be two miles square. The return, had it not been for the promise of the Father, would have been like turning from the gates of heaven to the antechamber of hell.

I. The place. “An upper room.” This could hardly have been in the temple, for the ecclesiastical authorities were too hostile to suffer such a company within the sacred precincts. It was probably the room in which our Lord ate His last supper, and which, from His manner of pointing it out, seems to have belonged to a disciple. The Jews had such an upper room for their devotions, as we read of Peter going up to one, for prayer; and of Paul holding, in an upper room, a meeting of the Church at Miletus. In the houses of Jerusalem such apartments were provided for those who came up to keep the feasts. Here the disciples “abode,” i.e., probably spent the day there; retiring to separate lodgings at night. What reflections must have rushed into their minds on coming to the scene of the Last Supper! How much better they now understood our Lord’s discourse, and how soothing must have been the remembrance of His prayer! After seeing Him make the clouds His chariot, what must they have thought of His condescension in washing the disciples’ feet! In that room, after a few days, descended the Spirit, of which Jesus said not in vain, “He shall glorify Me.”

II. The company. As if to show how important it is for us to know who the apostles were, Luke, after giving the list in the Gospel, here repeats it. “The women” seem to be those who came up with our Lord “from Galilee, and who ministered to Him of their substance.” “Mary, the mother of Jesus,” not of God, as she has been impiously called, is there; and this is all that the inspired history says of her whom “all generations shall call blessed.” Verily the Scriptures are not chargeable with Mariolatry. By “the brethren” of Christ being there, we conclude that it could no longer be said, “neither did they believe on Him.” The “hundred and twenty” included probably the seventy evangelists; some inhabitants of Jerusalem, who, like the master of the house, believed, and such persons as Joseph of Arimathea. This upper room was the cradle of the Christian Church, now an infant, but soon to become a giant and stride over a conquered world. Who then would “despise the day of small things”?

III. Their employment.

1. Their harmony was secured by the discourses which they had heard and the scenes they had witnessed, which had extinguished self, that fire-brand of discord. With a world ready to rise in arms against them, their strength lay in union; and now that the traitor, the discordant one, was gone, we may say, “Behold, how good and pleasant it is for brethren to dwell together in unity!”

2. They were commanded to wait, but not to be idle; and their business was prayer for that Spirit who was to fit them for their work. They came from this retirement, to live in the view of a world, eyed by enemies as the butt of persecution, and by friends as examples and guides. Not the least of the blessings which resulted from these days of prayer was the lesson given to public men to prepare for great doings by secret devotions. (J. Bennett, D. D.)

The ten days

The interval between Ascension and Whitsuntide represents an exceptional portion of the history of the Church, and may be compared, or rather contrasted, with the three days during which our Lord rested in the tomb; in each Christ was gone and the Comforter was not come; in each the Church had received a part of her endowments but

not the whole; in each the disciples waited patiently till they should obtain a more complete commission, though in the one case they waited with sad hearts and disappointed hopes, while in the other, notwithstanding the absence of their Lord, they experienced great joy, and were continually praising and blessing God. (Bp. Harvey Goodwin.)

The first assembly of the Christian Church

This assembly was marked by—

I. Separation from the world. The work was unworldly, and therefore separation was necessary. This separation was—

1. Local. Worldly business was not likely to come to the “upper room,” as there were no attractions for buyers and sellers. Every Church should have a place of meeting set apart for its own use.

2. Mental. No worldly-minded man could have anything in common with their mental state. They were waiting for the bestowal of what no outsider had ever seen or heard. Does this mental distinction exist to-day?

3. Moral. They had given themselves up to be directed by Jesus. Such renunciation marks all true Christians. It cannot co-exist with the pride and self-sufficiency which mark unregenerate men.

II. Unity. The separation would not have answered its purpose without this. All present—

1. Recognised one Head. Attachment to a chief often unites men of varying gifts, tastes, and ambitions. So high and low, educated and illiterate, etc., are united in Christ. The light of the sun illumines planets of different magnitudes in various orbits, and each reflects the light of the ruling orb. So Christ is the centre of the Christian system, binds each member of the system to Himself, and freely sheds His light on all. Discord in a Church is therefore unchristian.

2. Had oneness of spirit. They all stood in the same relation to Christ, agreed in the exercises to which they were now devoted, and had grace to love one another. This oneness has often appeared where personal elements have been of very diverse kinds. Such unity in diversity is one of the beautiful effects of Christianity.

3. Were of one purpose—viz., to know, experience, and do the Divine will. For this end they conferred, waited, and prayed. In the abolition of slavery men of opposite opinions, etc., were united by a common purpose. Such union will ever be shown where men aim at Christian ends.

III. Confident expectation. They persevered in the work to which they had given themselves. They had strong faith in Him whose words had brought and now kept them together. When that faith was tried by delay it bore the test. Continuance in prayer would increase the sense of power at the throne of grace; and this would intensify the longing for the promised blessing. This confident expectation ought to appear in all Christian assemblies, for there are Divine promises yet to be fulfilled. (W. Hudson.)

The waiting time

Was—

I. A transition period. It stood midway between Christ’s completed work on earth and the unopened work of the Spirit from heaven. In the history of redemption the first chapter closed on the day of the Incarnation. A long, dreary, chequered period that had been, but it was succeeded by one in all respects the reverse—brief, bright with heaven, and, though ending tragically, bringing life and immortality to light. But it was reserved for the Spirit to make this good, and His dispensation, the last chapter, was now to open. But ere the curtain should be drawn, a breathing time of ten days was in the wisdom of God to take place. It was like the “silence in heaven, for the space of half an hour” between the breaking of the “seals” and the appearance of the angels.

II. A time of felt need. The eleven were told that they were to be their Master’s witnesses, but they had no clear comprehension of the tale they were to tell, and could not but feel that they had neither position, culture, influence, nor any ground to hope for success save in their assurance of the truth of their story, and the help they might receive in telling it. As they thought of this what sinkings would come over them, which would rather be intensified, as day after day found them in the upper room, but for some counteractive.

III. A time of expectancy. How often would they recall and find it indispensable to recall the promise of the Father—ill as they understood what it meant. Yet being charged not to stir till it was fulfilled, they could not but hope that it would bring a full qualification for their arduous mission. But it was no time of silent waiting, for it was—

IV. A time of prayer. Who can doubt that the burden of the supplication was the promised power. But besides this it was—

V. A time of fraternal conference. They could hardly have prayed without intermission; and it is only reasonable to assume that the intervals would be filled up with the interchange of recollections and encouragements.

VI. It was a time of action (verses 15-26.) (D. Brown, D. D.)

Waiting for the promise

It is on Thursday, probably in the evening, that the disciples return to Jerusalem. Did they expect to receive it that very night? This we know not; but we do know that then opened a new era in the intercourse of man with heaven. As they began to pray, how would they find all their conceptions of the Majesty on high changed! The glory of the Father encompassing a human form, a beaming from a human brow! Mingling with this first joy for the Master’s exaltation would be the feeling, “He has entered for us within the veil! He maketh intercession for us!” Hush! which of the-twelve is it that says to the brethren—“Let us ask the Father in His name”? (Joh_16:23-24). The angels had often sung together over the prayer of repenting sinners, Now, for the first time, they hear prayers authorised and accredited by the name of the Only-begotten of the Father. That name has just been set “above every name”; and as it echoes through the host on high, with the solemn joy of a hundred believing voices, “things in heaven” bow. What must have been that moment for the saints in Paradise, who had seen the Saviour afar off, but never known the joy of praying directly in His name! Father Abraham had “rejoiced to see His day.” What would be His gladness now? David, what would be “the things” which, in that wonderful moment, his voice would sing, “touching the King”? Oh, the joy of that first hour of praying in the name of Christ! What short and burning petitions

would go up from the lips which first quoted, “Whatsoever ye shall ask the Father in My name, He shall give it you!” But the Spirit has not seen it good to hand down the strong and tender collects of these ten days. Then surely it is unlawful to impose good forms of prayer upon all men, because ancient saints wrote them. He who will never use a form in public prayer casts away the wisdom of the past. He who will use only forms casts away the hope of utterance to be given by the Spirit at present, and even shuts up the future in the dead hand of the past. Does any one of the hundred and twenty up to this moment forget that Thursday night? The Friday morning dawns: the day the Lord had died. Would He not send His promised Substitute to-day? Now came back all His words about the death “which He should accomplish.” Yet the Friday wears away, and no “baptism of fire”! The Saturday sets in; its hours are filled up as before, with prayer; but no answer. And now dawns the first day of the week, the day whereon He rose, the first Lord’s day He had passed on His throne of glory. Surely they would expect that the blessing be delayed no longer. But the evening steals on, and all their prayers might have risen into a heaven that could not hear. Monday, Tuesday, Wednesday pass. Their faith does not fail; still in the temple “praising and blessing God,” or in the upper room in “prayer and supplication,” they continue of one accord. Though He tarry, yet will they wait for Him. This is waiting. Some speak of waiting for salvation as if it meant making ourselves at ease, and dismissing both effort and anxiety. Who so waits for any person, or any event? When waiting, your mind is set on a certain point; you can give yourself to nothing else. You are looking forward and preparing; every moment of delay increases the sensitiveness of your mind as to that one thing. A servant waiting for his master, a wife waiting for the footstep of her husband, a mother waiting for her expected boy, a merchant waiting for his richly-laden ship, a sailor waiting for the sight of land, a monarch waiting for tidings of the battle: all these are cases wherein the mind is set on one object, and cannot easily give attention to another. To-morrow will be Thursday, a full week from the Ascension; that will be the day. The Thursday finds them, as before, “of one accord in one place”; no Thomas absent through unbelief. How the scene of that day week would return to their view! How they would over and over again, in mind, repeat the occurrences of a week ago! But the day wears on, and no blessing. Is not the delay long? “Not many days!” Does the promise hold good? They must have felt disappointed as the evening fell. Now is the hour of trial. Will their faith fail? Will some stay at home, or “go a-fishing,” saying that they will wait the Lord’s time, and not be unwarrantably anxious about what, after all, does not depend on them, but on the Lord? Or will they begin to find out that the cause lies in the unfaithfulness of their companions? Happily the spirit of faith and love abides upon them. Happy for them that none fancied He could fix upon others the cause of their unanswered prayers! The Thursday is gone; eight days! The Friday and the Saturday follow it, marked by the same persistency in union, in praise, in prayer, and by the same absence of encouragement. Ten days gone! the promise, “Not many days,” is all but broken. The final proof given by Peter, that he was waiting indeed, making all preparation for the event, was in calling upon his brethren to fill up the number of apostles. (W. Arthur, M. A.)

Waiting for the promise

They were waiting in quiet expectation and hope, as little children sitting together on a Christmas Eve in a dark room, while in the next room the Christmas presents are preparing; for it was again the time of Advent, of the Advent of the Lord in the Spirit. (J. P. Lange, D. D.)

Waiting for the promise

As those who dye cloth first prepare the cloth to receive the dye which it is to take, so does God ordain that the soul which is to receive His grace must be fitted for the sanctifying Spirit. (Chrysostom.)

Waiting for the promise: the duty of ministers and churches

It may be asked whether we are to expect that in all ages, a sufficient number of men will be raised up, bearing the primitive marks of a call from God, and of gifts from God; and our reply would be simply, “Remember the ten days.” There we see men whose commission had come from the lips of the Lord Jesus, whose training has been under His own eye, who have forsaken houses, and lands, and all that could bind them to secular avocations, who are ready to set forth upon the work of calling and warning a world that is “lying in the wicked one”; and yet day after day the inhibition lies upon them, that they are to tarry until they are endued with power from on high. As we look at that spectacle—sinners dying, time rolling on, the Master looking down from His newly-ascended throne on the world which He has redeemed, seeing death bear away its thousands while His servants keep silence—there is in that silence a tone which booms through all the future, warning us that never, never, under the dispensation of the Spirit, are men to set out upon the embassy to Christ, be their qualifications or credentials what they may, until first they have been endued with power from on high, been baptized with tongues of fire. Better let the Church wait ever so long—better let the ordinances of God’s house be without perfunctory actors, and all, feeling sore need, be forced to cry with special urgency for fresh outpourings and baptisms of the Holy Ghost, to raise up holy ministers, than that, by any manner of factitious supply, substitutes should be furnished-substitutes no more ministers of God, than coals arranged in a grate are a fire; or than a golden candlestick with a wax taper, never kindled, is a light. (A. Arthur, M. A.)

The first prayer-meeting after the Ascension

I. The scene. “Upper” does not mean a room above the lower floor, much less a garret or inferior apartment, but one comparatively spacious—reserved in Greek and Jewish houses for the use of guests, or for unusual occasions. “Upper rooms were a kind of domestic chapels in every house. There they assembled to read the law, and to transact religious affairs. In returning to Jerusalem the disciples showed—

1. Their obedience to Christ.

2. Their fearless faith.

II. The attendance. The roll of names reminds us of—

1. The sociality of Christ’s system. If you would unite men in social affection, you must get them to love supremely your common object. Christianity alone supplies an object that all hearts can love supremely; and therefore of all systems it is the most social.

2. The triumph of grace. Here is Peter no longer fearful, and Thomas no longer incredulous, etc. Women are also here: their presence being noted in strong contrast which assigned a separate court in the temple, and kept women apart in the

synagogue. In Christ there is neither male nor female. Christianity has raised woman to her present position, and woman has ever proved most loyal to the system that has made her what she is.

3. The ravages of sin. Where is Judas? He was present at the supper, perhaps in this very room.

III. The spirit was a spirit of—

1. Union. They were not only assembled in the same place and for the same purpose; but there was a great unanimity of sentiment amongst them. They agreed in the blessings they sought, and in the mode of seeking them.

2. Perseverance. Cf. Parable of unjust judge. Conclusion: Would that all prayer-meetings were something like this. We must go back to apostolic times for our models of devotion. (D. Thomas, D. D.)

A model prayer-meeting

If the prayer-meeting is the thermometer of the Church, then the first Christian prayer-meeting registers a high degree of spiritual life existing just after the departure of Christ. This was a model in point of—

I. Attendance. There were one hundred and twenty present.

1. All the office-bearers were there. Are modern elders and deacons as exemplary?

2. The male members were there. Business or pleasure did not hinder them.

3. The female members were there. “The women” still form a large proportion of the attendants at prayer-meetings.

II. The spirit. Peace and unity prevailed. The day of “murmuring” had not yet come (Act_6:1.) Union is strength. A divided Church cannot long remain a praying Church. God answers prayer when it is offered by few or many “with one accord.” The promise is addressed to those who are “agreed.”

III. The results (see chap. 2.). The Church was born at a prayermeeting, which should encourage us to sustain our often thinly attended and cold-spirited prayer-meetings. The prayer-meeting is more than the thermometer of the Church, it is the source of her spiritual power. There is as intimate a relation between the prayer-meeting and the outpouring of the Spirit as between the gathering of the cloud and the downpour of the shower. Pentecostal revivals must be preceded by ante-Pentecostal prayer-meetings. (T. S. Dickson, M. A.)

The meeting for prayer preparatory to the day of Pentecost

This passage refers to the most interesting period in the history of the Church, the results of which will be felt to all eternity. In one point of view the infant Church was in a bereaved condition. Still their glorified Lord had given to them words of promise which inspired them with the confident expectation of coming glory. And never was there a more interesting congregation. No Jewish ruler, no Rabbi, no Roman senator was there. It was a select and happy group of holy men and women, who had met for the most important purpose, to agonise in prayer. They were not acting under a momentary

impulse; nor as the result of a transient excitement, but under the influence of that deep personal piety that needs no other impulse but what is supplied by a sense of duty, or by its own spontaneous energy.

I. The features by which they were distinguished.

1. They contemplated the attainment of a special object. The Saviour’s promise, so far from inducing indifference, awoke attention, urged to duty, and gave a specific character to prayer. During the greater part of the Saviour’s ministry they seem to have known little of the doctrine of Divine influence. But at its close the Lord dwelt mainly upon this fundamental truth; and now the doctrine inspired their hopes, warmed their hearts, and must have formed the subject of their prayerful appeal to heaven. This blessing is as important for us as for them, The doctrine of Divine influence is admitted as an article of our faith, but it fails to exert the amount of influence over us which its importance demands. Yet, upon the prayers of the Church is made to depend the bestowment of the Spirit in any enlarged degree. And what else can secure the salvation of the perishing? or warm the hearts of slumbering saints? or reclaim the backslider from his wanderings? or correct the existing errors of the Church?

2. The prayers were presented in concert and union. The place was humble, but it served the purpose. It was not enough that that each one separately should have been endued with the spirit of prayer. Religion is social. Like gravitation, its tendency is to bring its recipients into contact; and the wants of the Church make it necessary for its members to meet that they may blend their affections and unite in service.

3. These devotional exercises were continuous and persevering. The disciples laid aside for several days their ordinary occupations and gave themselves to the uninterrupted pursuit of spiritual things. This course was as true to philosophy as it was consistent with religion. It is by oft-repeated strokes that the artisan produces the desired impression on the metal; and that the heart may be subdued and elevated, it must be brought into continuous contact with spiritual realities. It is partly on such grounds that extraordinary religious services may be adopted and justified. A state of things may exist in a Church such as to call for some special effort. It may have lost its first love, and the things that remain may be ready to die. All ordinary effort to revive its piety seems to be in vain. It may be necessary, therefore, to resort to, extraordinary measures and give ourselves to special prayer.

4. These exercises must have been marked by fervency and sustained by faith and hope.

II. The influence and results by which these devotional exercises would de attended.

1. They would improve personal piety. That indeed had progressed considerably. Still, in point of depth, comprehensiveness, and power, it was susceptible of improvement. And if the first disciples needed an improvement in spiritual character, how much more we? What, then, shall accomplish it? United, as well as private prayer.

2. They would prepare the disciples to receive the promised effusion of the Spirit, and for their future vocation. A fixed rule in the Divine government is that the minds of men must be prepared by a suitable course of discipline for the reception of any special token of the favour of God. Isaiah was not called to witness before the live coal from the altar touched his lips. Moses was instructed by immediate communion

with the Most High, preparatory to his mission. Would you be endued with power from on high and win souls to Christ? Then pray in unison.

3. They sustained an intimate relation to the events of the day of Pentecost. May they not be regarded as a most gracious answer to the prayers of the suppliant Church? (W. A. Hurndall.)

Prayer-meetings not to be given up

A pious woman, when it was decided to close the prayer-meeting in a certain village, declared that it should not be, for she would be there if no one else was. True to her word, when, the next morning, some one said to her jestingly, “Did you have a prayer-meeting last night? Ah, that we did,” she replied. “How many were present?” “Four,” she said. “Why,” said he, “I heard that you were there all alone.” “No,” she said; “I was the only one visible; but the Father was there, and the Son was there, and the Holy Spirit was there, and we were all agreed in prayer.” Before long others took shame themselves at the earnest perseverance of this poor woman, the prayer-meeting was revived and the church prospered. (W. Baxendale.)

Prayer-meetings, Sunday morning

I have been endeavouring to establish among us what are called Aaron and Hur Societies; i.e., little collections of four or five or more persons, who meet before service on Sabbath morning, to spend an hour in prayer for a blessing on the minister and the ordinances. They began on New Year’s Day and we seemed to have an immediate answer, for the meeting was unusually solemn; and we have reason to hope that the Word was not preached in vain. (E. Payson, D. D.)

Social prayer

By this is meant such meetings as are held pre-eminently for the purpose of prayer, praise, and revival.

I. Importance.

1. The inauguration of the Christian Church was preceded and attended with social prayer. The Day of Pentecost followed a ten days’ prayer-meeting of the one hundred and twenty disciples.

2. Seasons of joy or danger were marked by meetings for prayer (Act_4:23-31; Act_12:12; Act_16:13).

3. Revivals of religion are closely connected with them. When Zion travails in prayer she brings forth her spiritual children (Isa_66:8).

4. Great movements have been originated in them. The first foreign missionary society had its inception in the meeting for prayer held by five young men—Mills, Richards, Robbins, Loomis, and Green—under a haystack at Williams-town in 1806.

II. Different kinds of meetings for social purposes.

1. The weekly Church prayer-meeting.

2. Ladies’ prayer-meetings.

3. Business men’s noonday meetings.

4. The week of prayer.

5. Neighbourhood or cottage prayer-meetings.

6. Conventions or convocations for prayer and revival.

III. Scripture promises.

1. That Christ will make one in their company, whether they be few or many (Mat_18:20).

2. That the prayer of faith shall be answered (Mat_18:19; Joh_16:23-24).

3. That their rewards shall be sure (Mat_3:16).

IV. How may the efficiency of such meetings be enlarged?

1. By preceding them with secret prayer.

2. By regular and prompt attendance.

3. By labouring to secure the attendance upon them of every able-bodied Church member and others. (L. O. Thompson.)

An assembly of Christians

You know those lights which we use in public places, where you have a ring pierced with a hundred tiny holes, from each of which bursts a separate flame; but when all are lit they run into one brilliant circle, and lose their separateness in the rounded completeness of the blended blaze. This is like what Christ’s Church ought to be. We each, by our own personal contact with Him, by our individual communion with our Saviour, become light in the Lord, and yet we joyfully blend with our brethren and fused into one, give forth our mingled light. (A. Maclaren, D. D)

Prayer meetings

One of the greenest spots upon earth was the parish of St. Peter’s, Dundee, when the lovely M’Cheyne was its pastor. He thus records in his diary the spirit of prayer which prevailed among his people: “Many prayer-meetings were formed, some of which were strictly private, and others, conducted by persons of some Christian experience, were open to persons under concern at one another’s houses. At the time of my return from the mission to the Jews I found thirty-nine such meetings held weekly in connection with the congregation.

The social power of prayer

Akin to the moral are the social effects of prayer. Prayer makes men as members of society different in their whole being from those who do not pray. It gilds social intercourse and conduct with a tenderness, an unobstructiveness, a sincerity, a frankness, an evenness of temper, a cheerfulness, a collectedness, a con-stunt consideration for others, united to a simple loyalty to truth and duty, which leavens and strengthens society. (Canon Liddon.)

Result of united prayer

There was an old deacon in a city in Michigan who was connected with a church which had no conversion for sixteen years. He came to his death-bed, and felt that he could not die in peace. He sent for the minister, but he had been too long accustomed to the darkness to be easily awakened. Failing with all the male members of the church he sent for the ladies, and pleaded with them to pray for a revival. They prayed and fasted before God. In a little while the whole church was moved. I received a despatch from the minister. On my arrival he took me into a room filled with these ladies praying that the Lord would reveal His power. I felt, as soon as I entered, that God was there. The next night the power came, and in forty-eight hours there was scarcely a young man or young woman who was not converted to God, or anxious to be saved. (D. L. Moody.)

The substance of the Church

There is a mine near Plymouth, where the men work in it two hundred and fifty feet below the surface, have a little shelf for their Bibles and their hymn-books, and a little place where every morning, when they go down in the black darkness, they bow before God, and praise Him whose tender mercies are over all His works. You never heard of these miners, perhaps, and do not know them; but possibly some of them are the very substance of the Church. There sits Mr. Somebody in that pew; oh, what a support he is to the Church! Yes, in money matters, perhaps; but do you know there is poor old Mrs. Nobody in the aisle that is most likely a greater pillar to the Church than he, for she is a holier Christian, one who lives nearer to her God and serves Him better, and she is “the substance thereof”? Ah, that old woman in the garret that is often in prayer, that old man on his bed that spends days and nights in supplication, such people as these are the substance of the Church. (C. H. Spurgeon.)

The duty of prayer

I. The circumstances of the apostles.

1. They had just been visited with a very afflicting dispensation. We all know something of the pangs of separation, but how trying must have been separation from the Redeemer Himself! Amidst the experience of the pain which separation inflicted, however, they betook themselves to prayer, and in the exercise they sought and found consolation. Have you such a salve for the experience of trials?

2. They had just met with disappointment in reference to their worldly views and expectations. How did they act? did they exhibit symptoms of chagrin or hesitate about persevering in the service of Christ? No, they betook themselves to prayer. Let us follow their example.

3. They were placed in circumstances of great trial and perplexity. Not only were they now deprived of their Adviser and Friend, not only were their worldly expectations blasted, but they were taught to look for the experience of difficulty, persecution, and death. And, besides this, there was perplexity as to the duties they were to discharge (verse 8). How were they qualified then to go to the uttermost parts of the earth to appear before the learned, the great, and the wise? But in the

midst of all this they went to Him who could comfort them; and they did not repair to Him in vain.

4. A promise had been made to them, and their prayers had a very special reference to this. There are many who contend that prayer is useless because it is impossible that it can alter the decrees of the Almighty. There are some who condemn it for the same reason. But the apostles were made aware, not only of God’s decrees, but they had a promise actually made to them, yet they prayed for the very things which Christ had declared should be bestowed. True it is that no one can resist the will of the Almighty; but God works by means, and prayer is one of them.

II. The spirit and temper that characterised their supplications.

1. They doubtless prayed in the name of Christ (Joh_16:22). When we go to God never let us forget that the name we mention is that of Him who sitteth at the right hand of the Father.

2. They prayed in a spirit of obedience. We read here of their supplication, but notice their practice: “They returned unto Jerusalem.” Let us be taught by this, that if we expect our prayers to be heard we must not only go to God in the name of Christ, but we must go seeking, and praying, and aspiring after obedience.

3. They showed also the spirit of love. We do read of their disputes, hut we shall read of these no more. They are met with one accord.

4. They united together. And this teaches us the importance of public worship. (J. Marshall.)

Church attitudes: unity

To separate ourselves from our brethren is to lose power. Half-dead brands heaped close will kindle one another, and flame will sparkle beneath the film of white ashes on their edges. Fling them apart and they go out. Rake them together and they glow. Let us try not to be little, feeble tapers, stuck in separate sockets, and each twinkling struggling rays over some inch or so of space; but draw near to our brethren, and be workers together with them that there may rise a glorious flame from our summed and collective brightness which shall be a guide and hospitable call to many a wandering and weary spirit. (A. Maclaren, D. D)

Church attitudes: expectancy

The sunshine flows into the opened eye, the breath of life into the expanding lung—so surely, so immediately, the fulness of God fills the waiting, wishing souls. (A. Maclaren, D. D)

Church attitudes: receptivity

If the Church is to receive the gift of the Holy Spirit she must cultivate the receiving frame of mind—she must place herself in right attitude toward the gift she would receive. The thirsty man who comes to the fountain must hold his cup the right side up if he is to receive the refreshing water, then the water will fill it; but if he holds the cup the

wrong side up the water will flow over and dash away from it, and thus his thirst will not be quenched. Penitence, unity, prayer, earnestness, constitute the receptive attitude of the soul; to such the Spirit will be given without measure. “Peter, James, and John”:—A curious text was once used by the Rev. J. Thain Davidson, D.D., in his first ministerial charge in Scotland, for the purpose of securing a large gathering of children whom he was anxious to address. The text was “Peter, James, and John”—from which he sought to show the individualising love of Christ. Fifteen years passed away and he heard nothing of that sermon; but one day, after he was settled in London, a young man called upon him: “Do you remember me, sir? No; I do not.” “Do you remember the sermon you preached years ago on Peter, James, and John?” “Yes.” “I was but a boy then, but I walked six miles to hear you, and God blessed that sermon to my conversion.” Since then the young man has devoted himself to the ministry, and he is now a useful minister of Christ in America. This illustrates the importance of presenting to children’s minds Bible truth in the most striking manner.

Prayer, patience in

How many courtiers go a hundred times a year into the prince’s chamber without hope of once speaking with him, but only to be seen of him! So must we come to the exercise of prayer, purely and merely to do our duty and to testify our fidelity. (St. Francis de Sales.)

Prayer, persevering

Two Christian ladies, whose husbands were unconverted, feeling their great danger, agreed to spend one hour each day in united prayer for their salvation. This was continued for seven years; when they debated whether they should pray longer, so useless did their prayers appear, and decided to persevere till death, and, if their husbands went to destruction, it should be loaded with prayers. In renewed strength they prayed three years longer; when one of them was awakened in the night by her husband who was in great distress for sin. As soon as the day dawned she hastened, with joy, to tell her praying companion that God was about to answer their prayers. What was her surprise to meet her friend coming to her on the same errand! Thus ten years of united and persevering prayer was crowned with the conversion of both husbands on the same day. (E. Foster.)

Prayer, the secret of strength

There is an old story of mythology about a giant named Antaeus, who was born by the earth. In order to keep alive this giant was obliged to touch the earth as often as once in five minutes, and every time he thus came in contact with the earth he became twice as strong as before. The Christian resembles Antaeus. In order to become and continue a truly living Christian, the disciple of Christ must often approach his Father by prayer. (Preacher’s Lantern.)

Prayer, the secret of usefulness

Spurgeon, being asked as to the reason of his marvellous and blessed usefulness for God, pointed to the floor of the tabernacle saying, “In the room beneath you will find three

hundred praying Christians. Every time I preach here they gather together, and uphold my hands by continuous prayer and supplication—there you will find the secret of all the blessing.”

Prayer, faith in

Prayer is the bow, the promise is the arrow; faith is the hand which draws the bow, and sends the arrow with the heart’s message to heaven. The bow without the arrow is of no use; and the arrow without the bow is of little worth; and both, without the strength of the hand, to no purpose. Neither the promise without prayer, nor prayer without the promise, nor both without faith, avail the Christian anything. What was said of the Israelites, “They could not enter in because of unbelief,” the same may be said of many of our prayers: they cannot enter into heaven because they are not put up in faith. (H. G. Salter.)

Prayer and revivals

The great revival in New York in 1858-9 began in answer to the earnest believing prayers of one man. After long waiting upon God, asking Him to show him what He would have him to do, and becoming more and more confident that God would show him the way through which hundreds might be influenced for their souls’ good, he at last began a noon-day prayer-meeting. The first half-hour nobody came, and he prayed through it alone. At half-past twelve the step of a solitary individual was heard on the stairs; others came, until six made up the whole company. His record of that meeting was, “The Lord was with us to bless us.” Of those six, one was a Presbyterian, one a Baptist, another a Congregationalist, and another a Reformed Dutch. (The Power of Prayer.)

Church unity

They were “all together in one mind.” How graphic this sketch of true union; and of union for the attainment of a definite object I The expression implies not only concord, union of heart, but concert, agreement of will, prearrangement, and design. “All together in one mind.” How fair a model for the imitation of the expectant Church in every age—for “sure His after-comings will be like to His first, to them that are, and not to any but them that are ‘of one accord.’” “All,” comprising every diversity of mental and moral constitution, in every degree of development, each retaining his proper individuality, yet each in vital sympathy and unison with all the rest. Various yet one, and the more completely one because various. “All together,” the individual influencing the community, and the whole community influencing each individual; each communicating something to all; and all communicating something to each; Peter’s quickness and vigour acting upon Thomas’s sober considerateness; and Thomas’s quiet considerateness keeping Peter’s impetuous energy under wholesome restraint; the serene fervour of John blending with the activity of Andrew, and the unhesitating openness of Bartholomew; Martha’s vivacity combining with her sister Mary’s thoughtfulness, and the subdued and tender seriousness of Mary, the mother of the Lord; each simultaneously active and passive, and all sensibly quickened, by their union, to increasing earnestness and confidence. “All together, and of one mind,” that single mind centring all its hopes, exercising all its energies on one object-the immediate descent of power from on high. (F. W. Briggs.)

HAWKER 12-14, "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.

It is better to be conceived than expressed, what were the feelings of the Apostles, when hastening back to Jerusalem, from the mount after they had lost sight of Jesus, and the angels had called off their attention to the consideration of what was to follow. But I pray the Reader, not to overlook what is said, of their continuing in prayer. No doubt, the Lord inclined their hearts, to be in this waiting, praying frame, for the mercy they were now so earnestly expecting of the baptism of the Holy Ghost. It is always a sure sign, of some coming blessing, whensoever the Lord sets his people a praying for it. Prayer brings the promise, and the God of the promise together. And when any of the praying seed of Jacob can follow up Jacob’s importunity, of wrestling with God, with an earnestness like him; very sure it is, that all the family soon find, as those Apostles did, a promising God is a performing God.

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.

BARES, "Were come in - To Jerusalem.

They went up into an upper room - The word GπερIον huperoōn, here translated

“upper room,” occurs only four times in the New Testament: Act_9:37, “She (Dorcas) was sick and died; whom when they had washed, they laid her in an upper chamber” (see also Act_9:39); Act_20:8, “And there were many lights in the upper chamber where they were gathered together.” The room so designated was an upper chamber used for devotion, or as a place where to lay the dead before burial, or occasionally for

conversation, etc. Here it evidently means the place where they were assembled for devotion. Luk_24:53 says they were continually “in the temple” praising and blessing God; and some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that, and it is not very probable. Such a room as that here referred to was a part of every house, especially in Jerusalem; and the disciples probably selected one where they might be together, and yet so retired that they might be safe from the Jews. The expression used in Luk_24:53, “They were continually

- διαπαντός diapantos - in the temple,” signifies no more than that this was a frequent or

customary resort; they were always in the temple at the usual seasons of devotion, or they were in the constant habit of resorting thither. “Even DeWette allows that there is no discrepancy.”

Where abode - Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit.

Peter ... - All the apostles were there which Jesus had at first chosen except Judas, Luk_6:13-16.

CLARKE, "They went up into an upper room - This was either a room in the temple, or in the house of one of the disciples, where this holy company was accustomed to meet. In Luk_24:53, it is said that, after their return from Mount Olivet, they were continually in the temple, praising and blessing God: it is probable, therefore, that the upper room mentioned in this verse is that apartment of the temple mentioned above. But still it is not certain that this place should be so understood; as we have the fullest proofs that the upper rooms in private houses were used for the purpose of reading the law, and conferring together on religious matters. See several proofs in Lightfoot. Add to this, that the room here mentioned seems to have been the place where all the apostles

lodged, οG�ησαν�καταµενοντες, and therefore most probably a private house.

GILL, ""Into it", as the Arabic version reads; that is, into the city of Jerusalem, and into some house in that city; but what house it was is needless to inquire, since it cannot be known. Some think it was the house of John the Evangelist, whither he had taken Mary the mother of our Lord, Joh_19:27 which is not improbable: others, that it was the house of Mary, the mother of John Mark, where the disciples met for prayer when Peter was put into prison, Act_12:12 others, that it was the house of Simon the leper; but his house was not at Jerusalem, but in Bethany, Mat_26:6. Some have thought it was the house of Nicodemus, or of Joseph of Arimathea; but after all it seems most likely, that it was not any private house, but the temple into which the disciples immediately went, and where they continued; see Luk_24:52 and Act_2:46.

they went up into an upper room; which, if in a private house, they might choose for retirement and secrecy; and might be the same in which they had eaten the passover; and so a Syriac scholiast, in manuscript, on the place, says it was the same. It was usual to meet in upper rooms for devotion and religious conversation; see Gill on Mar_2:4though this upper room might be one of the chambers in the temple; for not only from the scriptural account of the temple, there were chambers round about it, and upper chambers; see 1Ki_6:5 and one of these is called the chamber of Gemariah, in which Baruch read the prophecies of Jeremiah, Jer_36:10 but also from the Jewish writings, in which frequent mention is made of the chamber Palhedrin, where the high priest was

brought seven days before the day of atonement (c); and the chamber of the counsellors (d); and the chamber Gazith, where the sanhedrim sat; and the chamber of the house of Abtines (e); and the chamber of wood; and the chamber of the lepers; and the chamber of the house of oil (f); and the chamber of salt; and the chamber of Parvah; and the chamber of them that wash, besides others (g). And into a chamber, or upper room in the temple they might be let by Joses Barnabas, a Levite, one of their own company, Act_4:36 who might have the care of it, for they are said to be continually in the temple, Luk_24:53.

Where abode both Peter, and James, and John. The Vulgate Latin, Syriac, and Ethiopic versions read, "Peter, and John, and James"; and so the Alexandrian copy. These were the three favourite disciples of Christ, and are often mentioned together, as here first,

and Andrew, Philip, and Thomas, Bartholomew, and Matthew. The Syriac and Ethiopic versions put Matthew before Bartholomew,

James the son of Alphaeus, and Simon Zelotes, and Judas, the brother of James; all the Oriental versions read, "Judas the son of James": of the names of the apostles; see Gill on Mat_10:2, Mat_10:3, Mat_10:4. They are all here mentioned but Judas the betrayer, who was dead, to show, that though one had disbelieved the resurrection of Christ, another had denied him, and all of them had forsook him, and fled; yet they were got together again, and were firm and steadfast in the faith of Christ, waiting for the pouring forth of the Spirit,

HERY, "Who the disciples were, that kept together. The eleven apostles are here named (Act_1:13), so is Mary the mother of our Lord (Act_1:14), and it is the last time that ever any mention is made of her in the scriptures. There were others that are here said to be the brethren of our Lord, his kinsmen according to the flesh; and, to make up the hundred and twenty spoken of (Act_1:15), we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists.

IV. How they spent their time: They all continued with one accord in prayer and supplication. Observe, 1. They prayed, and made supplication. All God's people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ; they were as sheep in the midst of wolves; and, Is any afflicted? Let him pray; this will silence cares and fears. They had new work before them, great work, and, before they entered upon it, they were instant in prayer to Godfor his presence with them in it. Before they were first sent forth Christ spent time in prayer for them, and now they spent time in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luk_3:21. Those are in the best frame to receive spiritual blessings that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now this promise was not to supersede prayer, but to quicken and encourage it. God will be enquired of for promised mercies, and the nearer the performance seems to be the more earnest we should be in prayer for it. 2. They continued in prayer, spent much time in it, more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise, to pray, and not to faint. It is said (Luk_24:53), They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the

performance, and praise for former mercy of begging further mercy, so, in seeking to God, we give him the glory of the mercy and grace which we have found in him. 3. They did this with one accord. This intimates that they were together in holy love, and that there was no quarrel nor discord among them; and those who so keep the unity of the Spirit in the bond of peace are best prepared to receive the comforts of the Holy Ghost.It also intimates their worthy concurrence in the supplications that were made; though but one spoke, they all prayed, and if, when two agree to ask, it shall be done for them,much more when many agree in the same petition. See Mat_18:19.

CALVI, "13.Where they abode Some translate it, where they did abide; as though

they did use to dwell there. But I am of that opinion, that they did then first of all

use that HIRED room to dwell together in, until such time as the Holy Spirit was

come upon them. Too, too ridiculous are the Papists, which go about to prove Peter

his supremacy (50) hereby, because he is reckoned up first of all the apostles.

Although we do GRAT that he was the chiefest of the apostles, yet it doth not

follow hereupon that he was the chiefest ruler of all the world. But if he be,

therefore, the chief of all the apostles, because his name is first in the catalogue of

the apostles’ names, I will again conclude, that the mother of Christ was inferior

unto all the rest of the women, because she is [here] reckoned the last; which they

will in no case admit, as indeed it were a thing too absurd. Wherefore, unless they

will set their Papacy to be laughed at of all men, as hitherto they have done, they

must leave off to adorn it with such foolish TOYS. But what is their intent?

Forsooth, they will prove out of the Scriptures that there was a secondary head of

the Church, inferior to Christ; whereas there is no syllable in the Scripture which is

consenting unto this their foolish invention. o marvel is it, therefore, if they do

snatch here and there certain places, which, although no man smite them out of

their hands, they will let fall of their own accord. But omitting them, let us mark

what is Luke’s purpose in this place. Because the disciples had fallen away, and

filthily fled from their Master Christ, every man whither fear did drive him,

(Matthew 26:56,) they did deserve, like forsakers of their masters, or run-agates, to

be deprived of honor. Therefore, that we may know that by the appointment of the

Lord they were gathered together again, and restored to their former degree, Luke

reckoneth up all their names.

COKE, "Acts 1:13-14. They went up into an upper room,— This might be rendered

into the upper ROOM. There was in Jerusalem an upper room in which the apostles

had been used to assemble with their Lord, where they had eaten the last supper

with him, and where perhaps they had assembled since his resurrection, and been

favoured with his company. Such a room many of the richer and more devout Jews

used tohave in their houses for religious exercises. Some say, that this room where

the apostles assembled, was upon mount Sion, where Epiphanius asserts there was

afterwards a Christian church built: that the gospel should go out from mount Sion,

was agreeable to the prophecies, Isaiah 2:3. Micah 4:2. See also the note on Luke

24:52.

COFFMA, "The upper chamber ... may not be certainly identified, despite

persistent tradition to the effect that it was the place where the Last Supper was

held, and that it was in the home of Mary, sister of Barnabas and mother of John

Mark.

The list of the Twelve is given four times in the ew Testament, in Matthew 10;

Mark 3; Luke 6, and here. This list is like the others in that Peter, Philip, and James

are recorded first in three groups of four each, of course, the name of Judas being

deleted here. The mention of the apostles by name stresses that the Twelve (Luke

would immediately record the replacement of Judas by Matthias) were on hand in

Jerusalem, as Jesus commanded, waiting for the promise of the Father.

Simon the Zealot ... There is no reason for writing "Zealot" with a capital "Z" and

then identifying Simon as a member of some revolutionary party which bore that

name in 66 A.D. Acts was written before that name was so used;[18] and, besides

that, "the name zealot can be used as a non-technical common noun."[19]

If one really wishes to know what "Zealot," as applied to Simon, actually means, he

does not need to search any further than the word of the Lord. In both Mark 3:19

and Matthew 10:4, this apostle is called "The Cananean"; and as Bruce explained,

"Cananean represents the Hebrew and Aramaic words for Zealot, which is of Greek

origin."[20] Thus, Simon's native title, "Cananean," translates "Zealot" in Greek,

the language in which Luke was writing; and being, himself, a Gentile, Luke did not

bother to use the old Aramaic form as did Matthew and Mark. People who wish to

make a revolutionary out of one of the Lord's apostles will have to find some other

means of doing so!

[18] F. B. Bruce, op. cit., p. 43.

[19] Ibid., p. 44.

[20] Ibid., p. 43.

CHADWICK, "It was only natural for them to come together. Perhaps it didn't

even occur to them to do their waiting and praying alone. Of course Jesus had

modeled that for them too. But one wonders if our emphasis on personal devotions

is all that good. Jesus promised to be with "2 or 3". Each of the occurrences of

Spirit Baptism in Acts are group experiences. The only exception may be Paul; but

even he was not alone. Our strong cultural mood is obviously individualistic. And

we so easily follow the prevailing mood. I wonder what difference it would make if

we made more of an effort to come together. This "upper room" was a place set

apart, out of public view or distraction. Was it Mark's mother's house? It must have

been sizable - to seat 120. And yet I'm sure it was much smaller than most churches.

It's clear by this list of names that the chosen 12 had a distinct sense of identity and

responsibility. They were there. I wonder about their families. Was Peter's wife

there? Perhaps due to their different attitude towards women, this was not the issue

it would be for us.

14 They all joined together constantly in prayer,

along with the women and Mary the mother of

Jesus, and with his brothers.

BARES, "These all continued ... - The word “continued” denotes “persevering and constant attention.” The main business was devotion. Act_6:4, “we will give ourselves continually to the ministry of the word.” Rom_12:12, “continuing instant in prayer”; Rom_13:6, “Attending continually upon this very thing.” It is their main and constant employment. Compare Col_4:2.

With one accord - Greek: #µοθυµαδόν homothumadon - “with one mind.” The word

denotes the entire harmony of their views and feelings. There were no schisms, no divided interests, no discordant purposes. This is a beautiful picture of devotion, and a specimen of what social worship ought now to be, and a beautiful illustration of Psa_133:1-3. The apostles felt that they had one great object; and their deep grief at the loss of their master, and their doubts and perplexities, led them, as all afflictions ought to lead us, to the throne of grace.

In prayer and supplication - These words are nearly synonymous, and are often interchanged. They express here petitions to God for blessings, and prayer to avert impending evils.

With the women - The women that had followed the Lord Jesus from Galilee, Luk_8:2-3, Luk_8:23, Luk_8:49, Luk_8:55; Luk_24:10; Mat_27:55. The women particularly mentioned are Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedee’s children, Joanna the wife of Chuza, and Susanna. Besides these, there were others whose names are not mentioned. Most of them were relatives of the apostles or of the Saviour; and it is not improbable that some of them were wives of the apostles. Peter is known to have been married Mat_8:14, and had his wife in attendance with him in his travels 1Co_9:5; and the same was doubtless true of some of the other apostles, 1Co_9:5.- Mary, the mother of Jesus, is here particularly mentioned, showing that she now cast in her lot with the apostles. She had, besides, been specially entrusted to the care of John Joh_19:26-27, and had no other home. This is the last time that she is mentioned in the New Testament.

And with his brethren - See the notes on Mat_12:46. At first they had been unbelieving about the claims of Jesus Joh_7:5; but it seems that they had been subsequently converted.

CLARKE, "These - continued - in prayer and supplication - Waiting for the

promise of the Father, according to the direction of our Lord, Luk_24:49. The words και�

τ)�δεησει, and in supplication, are omitted by ABC*DE, both the Syriac, the Coptic,

Ethiopic, Armenian, Vulgate, Itala, and some of the primitive fathers. On this evidence, Griesbach has left them out of the text; and others contend for the propriety of this

omission, because, say they, τ)�προσευχ) and τ)�δεησει, prayer and supplication, mean

the same thing. Whether the reading be genuine or spurious, this inference is not just. Prayer may simply imply any address to God, in the way of petition or request; supplication, the earnest, affectionate, and continued application to God for the blessing requested from him by prayer. Prayer asks, supplication expostulates, entreats, urges and re-urges the petition.

With the women - Probably those who had been witnesses of his resurrection, with the immediate relatives of the apostles. Peter we know was married, Mat_8:14, and so might others of the disciples; and therefore the wives of the apostles, as well as of other pious men, may be here intended.

GILL, "These all continued, with one accord, in prayer and supplication,.... For the promise of the Spirit Christ had given them reason to expect; and that they might be preserved from their enemies, and kept faithful to their Lord; and be abundantly qualified for the preaching of the Gospel, and succeeded in it; and that their hearts might be comforted, and knit together in love: and they were unanimous in their requests, and so were under the promise of being heard; and in this work they were constant, and assiduous, and followed it with importunity. The Vulgate Latin, Syriac, and Ethiopic versions leave out the last clause, "and supplication"; and so likewise the Alexandrian copy: "with the women"; that followed Christ from Galilee, and were at his cross, and at his grave; among whom were Mary Magdalene, and Mary the wife of Cleophas, and Salome the wife of Zebedee. Some render the words, "with their wives"; the wives of the apostles; and as many as had wives, no doubt but they were with them; and it was necessary they should be, that they might be strengthened and confirmed in the faith of Christ. Beza's most ancient copy adds, "and children",

and Mary the mother of Jesus. This is the last we hear of her; how long she lived after this, is not certain: her continuance with the apostles of Christ shows her religion and piety, and was both for the increase of her faith, and spiritual comfort:

and with his brethren; See Gill on Mat_13:55.

JAMISO, "continued with one accord — knit by a bond stronger than death.

in prayer and supplication — for the promised baptism, the need of which in their orphan state would be increasingly felt.

and Mary the mother of Jesus — distinguished from the other “women,” but “so as to exclude the idea of her having any pre-eminence over the disciples. We find her with the rest in prayer to her glorified Son” [Webster and Wilkinson]. This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition [Alford].

with his brethren — (See on Joh_7:3).

CALVI, "14.With their wives Some translate it women; and they think that he

speaketh of those which accompanied Christ. As I will not contend with any man

concerning this matter, so have I not doubted to prefer that which I thought was

more probable. I grant that the word which Luke useth may be interpreted both

ways. But this is my reason, why I do think that he speaketh rather of wives,

because, seeing that they used afterward to carry their wives about with them, as

Paul doth testify, (1 Corinthians 9:5,) it is not likely that they were then asunder.

For they might more easily rest together in one place, than by wandering to and fro

oftentimes to change their abiding; and, secondly, seeing that they did look for the

coming of the Holy Ghost, which was even then at hand, what reason was there why

they should deprive their wives of so great goodness? Peter’s wife was about to be a

helper unto him shortly after, which we must also think of the rest of the wives.

These women had need of heroical fortitude and constancy, lest they should faint.

Who would, therefore, think that they were excluded from their husbands whilst

they look for the coming of the Spirit? But if they will stick to THE GEERAL

word, it standeth with reason that there were married women in the company.

Howsoever it be, it is Luke’s mind to tell us by the way how greatly they had

changed their minds. (51) For whereas before the men, being afraid, had fled away,

the women are gathered together with them now, neither do they fear any danger.

He doth reckon up the mother of Jesus with the other women, whom,

notwithstanding, John is said to have kept at his own house. But, as I have said

before, they met altogether now only for a short season; for it is not to be doubted

but that they departed one from another afterwards. It is well known that amongst

the Hebrews all kinsfolk are comprehended under this word brethren.

All these did COTIUE. Here he showeth that they did diligently look for the

coming of the Holy Spirit.; For this was the cause of their prayer, that Christ would

send his Spirit, as he had promised. Whereupon we may gather that this is the true

faith which stirreth us up to call upon God. For the SECURITY of faith doth much

differ from sluggishness. either doth God, therefore, assure us of this grace, that

our minds may straightway become careless, but that he may rather sharpen our

desire to pray. either is prayer any sign of doubting, but rather a testimony of our

(sure hope and) confidence, because we ask those things at the Lord’s hands which

we know he hath promised. So it becometh us also (after their example) to be instant

in prayer, (52) and to beg at God’s hands that he will increase in us his Holy Spirit:

(53) increase, (I say,) because before we can conceive any prayer we must needs

have the first-fruits of the Spirit. For as much as he is the only Master which

teacheth us to pray aright, who doth not only give us utterance, (Romans 2:25,) but

also governs our inward affections.

Furthermore, Luke doth express two things which are proper to true prayer,

namely, that they did persist, and that they were all of one mind. This was ART

exercise of their patience, in that Christ did make them stay a while, (54) when as he

could straightway have sent the Holy Spirit; so God doth oftentimes drive off, (55)

and, as it were, suffer us to languish, that he may accustom us to persevere. The

hastiness of our petitions is a corrupt, yea a hurtful plague; wherefore it is no

marvel if God do sometimes correct the same. In the mean season (as I have said) he

doth exercise us to be constant in prayer. Therefore, if we will not pray in vain, let

us not be wearied with the delay of time. As touching the unity of their minds, it is

set against that scattering abroad, which fear had caused before. Yet,

notwithstanding, we may easily gather, even by this, how needful a thing it is to pray

generally, in that Christ commandeth every one to pray for the whole body, and

generally for all men, as it were, in the person of all men: Our Father, Give us this

day, etc., (Matthew 6:9.) Whence cometh this unity of their tongues but from one

Spirit? Wherefore, when Paul would prescribe unto the Jews and Gentiles a right

form of prayer, he removeth far away all division and dissension. That we may,

(saith he,) being all of one mind, with one mouth glorify God, (Romans 15:6.) And

truly it is needful that we be brethren, and agree together like brethren, that we

rightly call God Father.

COFFMA, "As Boles noted, "There are four separately mentioned classes of

persons"[21] who made up this company. They were (1) the apostles, (2) Mary the

mother of Jesus and certain other devout women, (3) the brothers of Jesus, and (4)

certain other disciples (Acts 1:15).

In prayer ... o better way of waiting God's promise could be imagined than that

followed here.

Mary the mother of Jesus ... This is the last mention of the Blessed Mary in the ew

Testament; and, from the fact of her being here with the apostles, it is evident that

John honored the Lord's commission to receive her into his home and care for her

(John 19:27).

And with his brethren ... The brothers of Jesus were James, and Joses, and Simon,

and Judas (Matthew 13:55); and from the fact of their being mentioned apart from

the apostles, it is clear that those apostles bearing some of these same names were

not brothers of the Lord. As maintained throughout this series of commentaries,

these brethren were the literal half-brothers of our Lord, being sons of Mary born

after the birth of Jesus.

CHOOSIG A SUCCESSOR TO JUDAS (Acts 1:15-26)

One of the most significant passages in the ew Testament is this, wherein a

successor to an apostle was chosen, the same being the only example of any such

thing in the whole ew Testament.

EDOTE:

[21] H. Leo Boles, op. cit., p. 26.

CHADWICK, "Here we are introduced to this note about unity, "one accord." It

could simply mean "together", but it probably also suggests they were of the same

mind. This was a homogeneous group, at least in respect to their purpose for being

there.

Jesus said "wait." They understood that to mean "pray." I wonder what form their

prayer took. Was it worship like they were accustomed to in the temple? Did they

recite the prayer the Lord had taught them? Did they chant or recite Psalms?

The women who were touched by Jesus, and who no doubt ministered to Him

before, are noticed. They play an important part. Think of the feelings that His

mother could have had. If there is anyone who could say "God took my son," it

would have been Mary. She had every reason to express anger at God and turn

away from having anything to do with His purposes, including association with the

disciples. But here she is. I'm sure the things she had hid in her heart, as noted by

Luke, had come back to her during the previous days' activities. And she was ready

to take her place among the disciples. And the brothers of Jesus, Mary's other sons -

they had been unbelieving before. What had convinced them of Jesus true identity?

The same that convinces people today - His death and resurrection.

The word "continued" carries the idea of perseverance. It suggests the willingness

to subjugate momentary desires for a larger purpose or goal. The word identifies

the personal attendant of Cornelius (Acts l0:7). The picture is that of a servant in a

state of alert waiting. It is used again in 2:46. The word for prayer is one, and is a

general word, no doubt including both worship and petition.

What brought them together was the common goal of simply obeying Jesus

command. Perhaps we are not hearing His commands. Certainly we do not want to

disobey. And we think, most of the time, that we are. So why do we have such

difficulty putting the gathering together with other Christians high on the list? A

Pastor said to me, with frustration filling his voice, "they come if they have nothing

better to do." But if Jesus said "come together to pray and wait", then there is

nothing better to do.

WOME PLAYED A ROLE I THE EARLY CHURCH.

Paul Aurandt has told some of the most marvelous stories, but one of the most

amazing of them all is the true story of Dr. James Barry. On July 5th 1813 a

scrawny 18 year old entered a U. S. Army registrations office and said he wanted to

do hospital work. The official asked why. The youth thought for a moment and

said because I love it. That was good enough and so James was signed up and thus

began one of histories most incredible medical careers.

Within a year and a half James Barry not yet 20 rose to the level of assistant

surgeon. In 12 years Dr. Barry became surgeon major, and by one step after

another he finally rose to the very top and began the Inspector General of the Army

medical department. The highest ranking medical officer in the U. S. Army. This is

indeed amazing but others have done similar things. James Barry was not just

amazing for what he did but for what he hid. It was not discovered until he died

July 25, 1865 that this marvelous surgeon who rose to the top of the army where he

served for 50 years was not a man at all but a woman.

15 In those days Peter stood up among the

believers (a group numbering about a hundred

and twenty)

Here begins the account of the first business meeting of the church. They had a very

important issue to address, and Peter took charge and led the meeting. The group of

around 120 people was composed of both men and women, and they had to decide

how to replace Judas as one of the twelve. Twelve was the number of Israel, but

God's design, and the new Israel, which was the church, had to have this same

symbolical number of Apostles. It now had just eleven, and so they had to figure out

how to get it back up to twelve. It was a whole new experience for them.

BARNES, "In those days - On one of the days intervening between the ascension of

Jesus and the day of Pentecost.

Peter stood up - Peter standing up, or rising. This is a customary expression in the Scriptures when one begins to do a thing, Luk_15:18. The reason why Peter did this may be seen in the notes on Mat_16:16-17. It is not improbable, besides, that Peter was the most aged of the apostles; and from his uniform conduct we know that he was the most ardent. It was perfectly characteristic, therefore, for him to introduce the business of the election of a new apostle.

The disciples - This was the name, which was given to them as being learners in the school of Christ. See the notes on Mat_5:1.

The number of the names - The number of the persons, or individuals. The word “name” is often used to denote “the person,” Rev_3:4; Act_4:12; Act_18:15; Eph_1:21. In Syriac it is, “The assembly of people was about an hundred and twenty.” This was the first assembly convened to transact the business of the church; and it is not a little remarkable that the vote in so important a matter as electing apostle was by the entire church. It settles the question that the election of a minister and pastor should be by the church, and that a pastor should not be placed over a church by a patron, or by an ecclesiastical body. If a case could ever occur where it would be right and proper that one should be selected to exercise the office of a minister of Christ by the ministry only, the election of one to fall the office of an apostle was such a case. And yet in this the entire church had a voice. Whether this was all the true church at this time does not appear

from the history. This expression cannot mean that there were no more Christians, but that these were all that had convened in the upper room. It is certain that our Saviour had, by his own ministry, brought many others to be his true followers. Compare 1Co_15:6.

CLARKE, "In the midst of the disciples -Μαθητων; but instead of this, αδελφων,

brethren, is the reading of ABC, a few others, with the Coptic, Ethiopic, Armenian, and Vulgate. This seems the best reading, because of what immediately follows; for it was not among the disciples merely that he stood, but among the whole company, which amounted to one hundred and twenty. It is remarkable that this was the number which the Jews required to form a council in any city; and it is likely that in reference to this the disciples had gathered together, with themselves, the number of one hundred and twenty, chosen out of the many who had been already converted by the ministry of our Lord, the twelve disciples, and the seventy-two whom he had sent forth to preach, Luk_10:1, etc., thus they formed a complete council in presence of which the important business of electing a person in the place of Judas was to be transacted.

GILL, "And in those days Peter stood up,.... That is, in one of the days after Christ's

ascension, and before the day of Pentecost, whilst the disciples were waiting for the promise of the Spirit. The Ethiopic version reads, "on that day"; as if it was the same day they came first into Jerusalem, and went into the upper room; and which is likely enough; for no time was to be lost in choosing one in the room of Judas; when Peter, not only as a forward person, and who had been used to be the first mover and actor in any affair; but as willing to show his zeal for Christ, whom he had so lately denied, and as being the senior man in company, as well as the minister of the circumcision, rises, and stands up, as persons used to do, when about to make an oration, and in respect and reverence to the persons addressed:

in the midst of the disciples; not only the other ten, but the whole hundred and twenty. The Alexandrian copy, and some others, read, "in the midst of the brethren", and so reads the Vulgate Latin version; and the Ethiopic version, "in the midst of his own brethren",

and he said what is expressed in the following verses, which before the historian relates, he inserts in a parenthesis this clause,

the number of the names; that is, of persons; see Rev_11:13. Some copies read, "of the men", and so the Vulgate Latin and Syriac versions; who

together, all put together in one sum, or as meeting together in one and the same place, or as agreeing in the same faith and judgment, so the Arabic version, "and there was there a company whose names and wills agreed in this same opinion"; they were all in one place, and of the same mind; and the sum of them

were about an hundred and twenty; among whom were the eleven apostles, and seventy disciples, which made eighty one; so that there were thirty nine persons more in this company: not that it is to be thought that these were all that were in Jerusalem that believed in Christ; but these were the number of the persons that met and embodied together in a church state, and who not only gave themselves to the Lord, but to one

another, by the will of God; and their names being taken and registered, the historian calls the account of them, the number of the names, and not persons; though he means persons. This was a number pretty famous among the Jews; the sanhedrim of Ezra, called the men of the great synagogue, consisted of an "hundred and twenty elders"; the last of which was Simeon the just, and he comprehended the hundred and twenty (h). And such a number was requisite for a sanhedrim in any place; it is asked,

"how many must there be in a city, that it may be fit for a sanhedrim? "an hundred and twenty"; R. Nehemiah says two hundred and thirty (i):

but the decision is according to the former: hence they say (k), that "they fix in every city in Israel, where there is an "hundred and twenty", or more, a lesser sanhedrim.---A city in which there is not an hundred and twenty, they place three judges, for there is no sanhedrim less than three.

HENRY, "The sin of Judas was not only his shame and ruin, but it made a vacancy in

the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown (Rev_12:1), and for them twelve thrones were designated, Mat_19:28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe,

I. The persons concerned in this affair. 1. The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery (Act_4:23), to whom none of the rest durst join themselves (Act_5:13), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles (Act_8:1); but he thinks that besides these there were many hundreds in Jersualem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump. 2. The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul.

II. The proposal which Peter made for the choice of another apostle. He stood up in the midst of the disciples, Act_1:15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his

speech we may observe,

COFFMAN, "DeWelt is obviously correct in his observation that:The apostles knew they were going to be baptized with the Holy Spirit according to promise and prophecy and that there should be Twelve in the group. Because of this Peter directed the selection of one to fill the vacancy left by the betrayal of Judas. This truth lends still more force to the thought that only the Twelve were baptized in the Holy Spirit.[22]

EBC, "THE ELECTION OF MATTHIASWe have selected the incident of this apostolic election as the central point round which to group the events of the ten days’ expectation which elapsed between the Ascension and Pentecost. But though this election is a most important fact, in itself and in the principles involved therein, yet there are numerous other circumstances in this waiting time which demand and will amply repay our thoughtful attention.

I. There is, for instance, the simple fact that ten days were allowed to elapse between Christ’s departure and the fulfilment of His promise to send the Comforter to take His place with His bereaved flock. The work of the world’s salvation depended upon the outcome of this Divine agent. "Tarry ye in the city till ye be endued with power from on high"; and all the time souls were hurrying on to destruction, and society was becoming worse and worse, and Satan’s hold upon the world was daily growing in strength. God, however, acted in this interval according to the principles we see illustrated in nature as well as in revelation. He does nothing in a hurry. The Incarnation was postponed for thousands of years. When the Incarnation took place, Christ grew up slowly, and developed patiently, till the day of His manifestation to Israel. And now that Christ’s public work on earth was done, there is no haste in the further development of the plan of salvation, but ten days are suffered, to elapse before His promise is fulfilled. What a rebuke we read in the Divine methods of that faithless, unbelieving haste which marks and mars so many of our efforts for truth and righteousness, and specially so in these concluding years of the nineteenth century. Never did the Church stand more in need of the lesson so often thus impressed upon her by her Divine Teacher. As Christ did not strive nor cry, neither did any man hear His voice in the streets, so neither did He make haste, because He lived animated by Divine strength and wisdom, which make even apparent delay and defeat conduce to the attainment of the highest ends of love and mercy. And so, too, Christ’s Church still does not need the bustle, the haste, the unnatural excitement which the world thinks needful, because she labours under a sense of Divine guidance, and imitates His example who kept His Apostles waiting ten long days before He fulfilled His appointed promise. What a lesson of comfort, again, this Divine delay teaches! We are often inclined to murmur in secret at the slow progress of God’s Church and kingdom. We think that if we had the management of the world’s affairs things would have been ordered otherwise, and the progress of truth be one long-continued march of triumph. A consideration of the Divine delays in the past helps us to bear this burden, though it may not explain the difficulty. God’s delays have turned out to His greater glory in the past, and they who wait patiently upon Him will find the Divine delays of the present dispensation equally well ordered.

II. Then again, how carefully, even in His delays, God honours the elder dispensation, though now it had grown old and was ready to vanish away. Christianity had none of that revolutionary spirit which makes a clean sweep of old institutions to build up a new fabric in their stead. Christianity, on the contrary, rooted itself in the past, retained old institutions and old ideas, elevating indeed and spiritualising them, and thus slowly

broadened down from precedent to precedent. This truly conservative spirit of the new dispensation is manifest in every arrangement, and specially reveals itself in the times selected for the great events of our Lord’s ministry-Easter, Ascension, then the ten days of expectation, and then Pentecost. And it was most fitting that it should be so. The old dispensation was a shadow and picture of the higher and better covenant one day to be unfolded. Moses was told to make the tabernacle after the pattern shown to him in the mount, and the whole typical system of Judaism was modelled after a heavenly original to which Christ conformed in the work of man’s salvation.

At the first Passover, the paschal lamb was offered up and the deliverance from Egypt effected; and so, too, at the Passover the true Paschal Lamb, Jesus Christ, was presented unto God as an acceptable sacrifice, and the deliverance effected of the true Israel from the spiritual Egypt of the world. Forty days after the Passover, Israel came to the mount of God, into which Moses ascended that he might receive the gifts for the people; and forty days after the last great Paschal Offering, the great spiritual Captain and Deliverer ascended into the Mount of God, that He, in turn, might receive highest spiritual blessings and a new law of life for God’s true people. Then there came the ten days of expectation and trial, when the Apostles were called to wait upon God and prove the blessings of patient abiding upon Him, just as the Israelites were called to wait upon God while Moses was absent in the mount. But how different the conduct of the Apostles from that of the more carnal Jews! How typical of the future of the two religions - the Jewish and the Christian! The Jews walked by sight, and not by faith; they grew impatient, and made an image, the golden calf, to be their visible Deity. The Apostles tarried in patience, because they were walking by faith, and they received in return the blessing of an ever-present unseen Guide and Comforter to lead them, and all who like them seek His help, into the ways of truth and peace. And then, when the waiting time is past, the feast of Pentecost comes, and at Pentecost, the feast of the giving of the old law, as the Jews counted it, the new law of life and power, written not on stony tables, but on the fleshy tables of the heart is granted in the gift of the Divine Comforter. All the lines of the old system are carefully followed, and Christianity is thus shown to be, not a novel invention, but the development and fulfilment of God’s ancient purposes. We can scarcely appreciate nowadays the importance and stress laid upon this view among the ancient expositors and apologists. It was a favourite taunt used by the pagans of Greece and Rome against Christianity that it was only a religion of yesterday, a mere novelty, as compared with their own systems, which descended to them from the dawn of history. This taunt has been indeed most useful in its results for us moderns, because it led the ancient Christians to pay the most careful attention to chronology and historical studies, producing as the result works like "The Chronicle of Eusebius," to which secular history itself owes the greatest obligations.

The heathens reproached Christians with the novelty of their faith, and then the early Christians replied by pointing to history, which proved that the Jewish religion was far older than any other, maintaining at the same time that Christianity was merely the development of the Jewish religion, the completion and fulfilment in fact and reality of what Judaism had shadowed forth in the ritual of the Passover and of Pentecost.

III. We notice again in this connection the place where the Apostles met, and the manner in which they continued to assemble after the ascension, and while they waited for the fulfilment of the Master’s promise: "They returned unto Jerusalem, and they went up into an upper chamber." Round this upper room at Jerusalem has gathered many a story dating from very early ages indeed. The upper room in which they assembled has been identified with the chamber in which the Last Supper was celebrated, and where the gift of the Holy Ghost was first received, and that from ancient times. Epiphanius, a

Christian writer of the fourth century, to whom we owe much precious information concerning the early ages of the Church, tells us that there was a church built on this spot even in Hadrian’s time, that is, about the year 120 A.D. The Empress Helena, again, the mother of Constantine the Great, identified or thought she identified the spot, and built a splendid church to mark it out for all time; and succeeding ages have spent much care and thought upon it. St. Cyril of Jerusalem was a writer little referred to and little known in our day, who yet has much precious truth to teach us. He was a learned bishop of Jerusalem about the middle of the fourth century, and he left us catechetical lectures, showing what pains and trouble the Early Church took in the inculcation of the fundamental articles of the Christian creed. His catechetical lectures, delivered to the candidates for baptism, contain much valuable evidence of the belief, the practice, and the discipline of the early ages, and they mention among other points the church built upon Mount Zion on the spot once occupied by this upper room. The tradition, then, which deals with this chamber and points out its site goes back to the ages of persecution; and yet it is notable how little trouble the book of the Acts of the Apostles takes in this matter. It is just the same with this upper chamber as with the other localities in which our Lord’s mighty works were wrought. The Gospels tell us not where His temptations occurred, though man has often tried to fix the exact locality. The site of the Transfiguration and of the true Mount of Beatitudes has engaged much human curiosity; the scene of Peter’s vision at Joppa and of St. Paul’s conversion on the road to Damascus, -all these and many other divinely honoured localities of the Old as well as of the New Testament have been shrouded from us in thickest darkness, that we might learn not to fix our eyes upon the external husk, the locality, the circumstances, the time, which are nothing, but upon the interior spirit, the love, the unity, the devotion and self-sacrifice which constitute in the Divine sight the very heart and core of our holy religion. They assembled themselves, too, in this upper chamber in a united spirit, such as Christianity, though only in an undeveloped shape, already dictated. The Apostles "continued steadfastly in prayer, with the women also, and Mary, the mother of Jesus." The spirit of Christianity was, I say, already manifesting itself.

In the temple, as in the synagogues to this day, the women prayed in a separate place; they were not united with the men, but parted from them by a screen. But in Christ Jesus there was to be neither male nor female. The man in virtue of his manhood had no advantage or superiority over the woman in virtue of her womanhood; and so the Apostles gathered themselves at the footstool of their common Father in union with the women, and with Mary the mother of Jesus. How simple, again, this last mention of the Blessed Virgin Mother of the Lord! how strangely and strongly contrasted the scriptural record is with the fables and legends which have grown up round the memory of her whom all generations must ever call blessed. Nothing, in fact, shows more plainly the historic character of the book we are studying than a comparison of this last simple notice with the legend of the assumption of the Blessed Virgin as it has been held since the fifth century, and as it is now believed in the Church of Rome. The popular account of this fabled incident arose in the East amid the controversies which rent the Church concerning the Person of Christ in the fifth century. It taught that the Holy Virgin, a year or so after the ascension, besought the Lord to release her; upon which the angel Gabriel was sent to announce her departure in three days’ time. The Apostles were thereupon summoned from the different parts of the world whither they had departed. John came from Ephesus, Peter from Rome, Thomas from India, each being miraculously wafted on a cloud from his special sphere of labour, while those of the apostolic company who had died were raised for the occasion. On the third day the Lord descended from heaven with the angels, and took to Himself the soul of the Virgin. The Jews then attempted to burn

the body, which was miraculously rescued and buried in a new tomb, prepared by Joseph of Arimathaea in the Valley of Jehoshaphat. For two days the angels were heard singing at the tomb, but on the third day their songs ceased, and the Apostles then knew that the body had been transferred to Paradise. St. Thomas was indeed vouchsafed a glimpse of her ascension, and at his request she dropped him her girdle as a token, whereupon he went to his brother Apostles and declared her sepulchre to be empty. The Apostles regarded this as merely a sign of his customary incredulity, but on production of the girdle they were convinced, and on visiting the grave found the body gone.

Can any contrast be greater or more striking between the inspired narrative, composed for the purpose of ministering to godly life and practice, and such legendary fables as this, invented to gratify mere human curiosity, or to secure a temporary controversial triumph? The Divine narrative shrouds in thickest darkness details which have no spiritual significance, no direct bearing on the work of man’s salvation. The human fable intrudes into the things unseen, and revels with a childish delight in the regions of the supernatural and miraculous.

What a striking likeness do we trace between the composition of the Acts and of the Gospels in this direction! The self-restraint of the evangelical writers is wondrous. Had the Evangelists been mere human biographers, how they would have delighted to expatiate on the childhood and youth and earlier years of Christ’s manhood. The apocryphal Gospels composed in the second and third centuries show us what Our Gospels would have been had they been written by men destitute of an abundant supply of the Divine Spirit. They enter into the most minute incidents of our Lord’s childhood, tell us of His games, His schoolboy days, of the flashes of the supernatural glory which ever betrayed the awful Being who lay hidden beneath. The Gospels, on the other hand, fling a hallowed and reverent veil over all the details, or almost all the details, of our Lord’s early life. They tell us of His birth, and its circumstances and surroundings, that we might learn the needful lesson of the infinite glory, the transcendent greatness of lowliness and humiliation. They give us a glimpse of our Lord’s development when twelve years old, that we may learn the spiritual strength and force which are produced through the discipline of obedience and patient waiting upon God; and then all else is concealed from human vision till the hour was come for the manifestation of the full-orbed God-Man. And as it was with the Eternal Son, so was it with that earthly parent whom the consensus of universal Christendom has agreed to honour as the type of devout faith, of humble submission, of loving motherhood. Fable has grown thick round her in mere human narrative, but when we turn to the inspired Word, whether in the Gospels or in the Acts, - for it is all the same in both, - we find a story simple, restrained, and yet captivating in all its details, ministering indeed to no prurient curiosity, yet rich in all the materials which serve to devout meditation, culminating in this last record, where the earthly parent finally disappears from out of sight, eclipsed by the heavenly glory of the Divine Son:-"These all continued steadfastly in prayer, with the women, and Mary, the mother of Jesus."

IV. And then we have the record of the apostolic election, which is rich in teaching. We note the person who took the first step, and his character, so thoroughly in unison with that picture which the four Gospels present. St. Peter was not a forward man in the bad sense of the word, but he possessed that energetic, forcible character to which men yield a natural leadership. Till St. Paul appeared St. Peter was regarded as the spokesman of the apostolic band, just as during our Lord’s earthly ministry the same position was by tacit consent accorded to him. He was one of those men who cannot remain inactive, especially when they see anything wanting. There are some men who can see a defect just as clearly, but their first thought is, What have I to do with it? They behold the need,

but it never strikes them that they should attempt to rectify it. St. Peter was just the opposite: when he saw a fault or a want his disposition and his natural gifts at once impelled him to strive to rectify it. When our Lord, in view of the contending rumours afloat concerning His ministry and authority, applied this searching test to His Apostles, "But whom do ye say that I am?" it was Peter that boldly responded, "Thou art the Christ, the Son of the living God." Just as a short time afterwards the same Peter incurred Christ’s condemnation when he rebuked the Saviour for the prophecy of His forthcoming death and humiliation. The character of St. Peter as depicted in the Gospels and the Acts is at unison with itself. It is that of one ever generous, courageous, intensely sympathetic, impulsive, but deficient, as impulsive and sympathetic characters often are, m that staying power, that capacity to bear up under defeat, discouragement, and darkness which so conspicuously marked out the great Apostle of the Gentiles, and made him such a pillar in the spiritual temple of the New Jerusalem. Yet St. Peter did his own work, for God can ever find employment suitable to every type of that vast variety of temperament which finds shelter beneath the roof of Christ’s Church. St. Peter’s impulsiveness, chastened by prayer, solemnised by his own sad personal experience, deepened by the bitter sorrow consequent on his terrible fall, urged him to take the first conscious step as the leader of the newly-constituted society. How very similar the Peter of the Acts is to the Peter of St. Matthew; what an undesigned evidence of the truth of these records we trace in the picture of St. Peter presented by either narrative! Just as St. Peter was in the Gospels the first to confess at Caesarea, the first to strike in the garden, the first to fail in the high priest’s palace, so was he the first "to stand up in these days in the midst of the brethren," and propose the first corporate movement on the Church’s part.

Here again we note that his attitude at this apostolic election proves that the interviews which St. Peter held with Christ after the Resurrection must have been lengthened, intimate, and frequent, for St. Peter’s whole view of the Christian organisation seems thoroughly changed. Christ had continued with His Apostles during forty days, speaking to them of the things concerning the kingdom of God; and St. Peter, as he had been for years one of the Lord’s most intimate friends, so he doubtless still held the same trusted position in these post-resurrection days. The Lord revealed to him the outlines of His kingdom, and sketched for him the main lines of its development, teaching him that the Church was not to be a knot of personal disciples, dependent upon His manifested bodily presence, and dissolving into its original elements as soon as that bodily presence ceased to be realised by the eye of sense; but was rather to be a corporation with perpetual succession, to use legal language, whose great work was to be an unceasing witness to Christ’s resurrection. If Peter’s mind had not been thus illuminated and guided by the personal instruction of Christ, how came it to pass that prior to the descent of the Spirit the Apostles move with no uncertain step in this matter, and unhesitatingly fill up the blank in the sacred college by the election of Matthias into the place left vacant by the terrible fall of Judas? The speech of St. Peter and the choice of this new Apostle reflect light back upon the forty days of waiting. No objection is raised, no warm debate takes place such as heralded the solution of the vexed question concerning circumcision at the council of Jerusalem; no one suggests that as Christ Himself had not supplied the vacancy the choice should be postponed till after the fulfilment of the Master’s mysterious promise, because they were all instructed as to our Lord’s wishes by the conversations held with Christ during His risen and glorified life.

Let us pause a little to meditate upon an objection which might have been here raised. Why fill up what Christ Himself left vacant? some shortsighted objector might have urged; and yet we see good reason why Christ may have omitted to supply the place of

Judas, and may have designed that the Apostles themselves should have done so. Our Lord Jesus Christ gifted His Apostles with corporate power; He bestowed upon them authority to act in His stead and name; and it is not God’s way of action to grant power and authority, and then to allow it to remain unexercised and undeveloped. When God confers any gift He expects that it shall be used for His honour and man’s benefit. The Lord had bestowed upon the Apostles the highest honour, the most wondrous power ever given to men. He had called them to an office of which He Himself had spoken very mysterious things. He had told them that, in virtue of the apostolic dignity conferred upon them, they should in the regeneration of all things sit upon thrones, judging the twelve tribes of Israel. He had spoken, too, of a mysterious authority with which they were invested, so that their decisions here upon earth would be ratified and confirmed in the region of heavenly realities. Yet when a gap is made by successful sin in the number of the mystical twelve, who are to judge the twelve tribes, He leaves the selection of a new Apostle to the remaining eleven, in order that they may be compelled to stir up the grace of God which was in them, and to exercise the power entrusted to them under a due sense of responsibility. The Lord thus wished to teach the Church from the earliest days to walk alone. The Apostles had been long enough depending on His personal presence and guidance, and now, that they might learn to exercise the privileges and duties of their Divine freedom, He leaves them to choose one to fill that position of supernatural rank and office from which Judas had fallen. The risen Saviour acted in grace as God ever acts in nature. He bestowed His gifts lavishly and generously and then expected man to respond to the gifts by making that good use of them which earnest prayer, sanctified reason, and Christian common-sense dictated.

St. Peter’s action is notable, too, in another aspect. St. Peter was undoubtedly the natural leader of the apostolic band during those earliest days of the Church’s history. Our Lord Himself recognised his natural gifts as qualifying him to fulfil this position. There is no necessity for a denial on our part of the reality of St. Peter’s privilege as contained in such passages as the verse which says, "I will give unto thee (Peter) the keys of the kingdom of heaven." He was eminently energetic, vigorous, quick in action. But we find no traces of that despotic authority as prince of the Apostles and supreme head over the whole Church with which some would fain invest St. Peter and his successors. St. Peter steps forward first on this occasion, as again on the day of Pentecost, and again before the high priest after the healing of the impotent man, and yet again at the council of Jerusalem; for, as we have already noted, St. Peter possessed in abundance that natural energy which impels a man to action without any desire for notoriety or any wish to thrust himself into positions of undue eminence. But then on every occasion St. Peter speaks as an equal to his equals. He claims no supreme authority; no authority, in fact, at all over and beyond what the others possessed. He does not, for instance, on this occasion claim the right as Christ’s vicar to nominate an Apostle into the place of Judas. He merely asserts his lawful place in Christ’s kingdom as first among a body of equals to suggest a course of action to the whole body which he knew to be in keeping with the Master’s wishes, and in fulfilment of His revealed intentions.

V. The address of St. Peter led the Apostles to practical action. He laid the basis of it in the book of Psalms, the mystical application of which to our Lord and His sufferings he recognises, selecting passages from the sixty-ninth and the one hundredth and ninth Psalms as depicting the sin and the fate of Judas Iscariot; and then sets forth the necessity of filling up the vacancy in the apostolic office, a fact of which he had doubtless been certified by the Master Himself. He speaks as if the College of the Apostles had a definite work and office; a witness peculiar to themselves as Apostles, which no others except Apostles could render. This is manifest from the language of St. Peter. He lays

down the conditions of a possible Apostle: he must have been a witness of all that Jesus had done and taught from the time of His baptism to His ascension. But this qualification alone would not make a man an Apostle, or qualify him to bear the witness peculiar to the apostolic office. There were evidently numerous such witnesses, but they were not Apostles, and had none of the power and privileges of the Twelve. He must be chosen by his brother Apostles. and their choice must be endorsed by heaven; and then the chosen witness, who had known the past, could testify to the resurrection in particular, with a weight, authority, and dignity he never possessed before. The apostolic office was the germ out of which the whole Christian ministry was developed, and the apostolic witness was typical of that witness to the resurrection which is not the duty alone, but also the strength and glory of the Christian ministry; for it is only as the ministers and witnesses of a risen and glorified Christ that they differ from the officials of a purely human association.

After St. Peter had spoken, two persons were selected as possessing the qualifications needful in the successor of Judas. Then when the Apostles had elected they prayed, and cast lots as between the two, and the final selection of Matthias was made. Questions have sometimes been raised as to this method of election, and attempts have been sometimes made to follow the precedent here set. The lot has at times been used to supersede the exercise of human judgment, not only in Church elections, but in the ordinary matters of life; but if this passage is closely examined, it will be seen that it affords no justification for any such practice. The Apostles did not use the lot so as to supersede the exercise of their own powers, or relieve them of ‘that personal responsibility which God has imposed on men, whether as individuals, or as gathered in societies civil or ecclesiastical. The Apostles brought their private judgment’ into play, searched, debated, voted, and, as the result, chose two persons equally well qualified for the apostolic office. Then, when they had done their best, they left the decision to the lot, just as men often do still; and if we believe in the efficacy of prayer and a particular Providence ordering the affairs of men, I do not see that any wiser course can ever be taken, under similar circumstances, than that which the Apostles adopted on this occasion. But we must be careful to observe that the Apostles did not trust to the lot absolutely and completely. That would have been trusting to mere chance. They first did their utmost, exercised their own knowledge and judgment, and then, having done their part, they prayerfully left the final result to God, in humble confidence that He would show what was best.

The two selected candidates were Joseph Barsabas and Matthias, neither of whom ever appeared before in the story of our Lord’s life, and yet both had been His disciples all through His earthly career. What lessons for ourselves may we learn from these men! These two eminent servants of God, either of whom their brethren counted worthy, to succeed into the apostolic College, appear just this once in the sacred narrative, and then disappear for ever. Indeed it is with the Apostles as we have already noted in the case of our Lord’s life and the story of the Blessed Virgin, the self-restraint of the sacred narrative is most striking. What fields for romance! What wide scope for the exercise of imagination would the lives of the Apostles have opened out if the writers of our sacred books had not been guided and directed by a Divine power outside and beyond themselves. We are not, indeed, left without the materials for a comparison in this respect, most consoling and most instructive for the devout Christian.

Apocryphal histories of all the Apostles abound on every side, some of them dating from the second century itself. Many of them indeed are regular romances. The Clementine Homilies and Recognitions form a religious novel, entering into the most elaborate details of the labours, preaching, and travels of the Apostle Peter. Every one of the other

Apostles, and many of the earliest disciples too, had gospels forged in their honour; there was the Gospel of Peter, of Thomas, of Nicodemus, and of many others. And so it was with St. Matthias. Five hundred years after Christ the Gospel of Matthias was known and repudiated as a fiction. A mass of tradition, too, grew up round him, telling of his labours and martyrdom, as some said in Ethiopia, and as others in Eastern Asia.

Clement, a writer who lived about the year 200, at Alexandria, recounts for us some sayings traditionally ascribed to St. Matthias, all of a severe and sternly ascetic tone. But in reality we know nothing either of what St. Matthias did or of what he taught. The genuine writings of apostolic times carry their own credentials with them in this respect. They are dignified and natural. They indulge in no details to exalt their heroes, or to minister to that love of the strange and marvellous which lies at the root of so much religious error. They were written to exalt Christ and Christ alone, and they deal, therefore, with the work of Apostles merely so far as the story tends to increase the glory of the Master, not that of His servants. Surely this repression of the human agents, this withdrawal of them into the darkness of obscurity, is one of the best evidences of the genuineness of the New Testament. One or two of the earliest witnesses of the Cross have their story told at some length. Peter and Paul, when compared with James or John or Matthias, figure very largely in the New Testament narrative. But even they have allotted to them a mere brief outline of a portion of their work, and all the rest is hidden from us. The vast majority even of the Apostles have their names alone recorded, while nothing is told concerning their labours or their sufferings. If the Apostles were deceivers, they were deceivers who sought their rewards neither in this life, where they gained nothing but loss of all things, nor in the pages of history, where their own hands and the hands of their friends consigned their brightest deeds to an obscurity no eye can pierce. But they were not deceivers. They were the noblest benefactors of the race, men whose minds and hearts and imaginations were filled with the glory of their risen Redeemer. Their one desire was that Christ alone should be magnified, and to this end they willed to lose themselves in the boundless sea of His risen glory. And thus they have left us a noble and inspiriting example. We are not apostles, martyrs, or confessors, yet we often find it hard to take our part and do our duty in the spirit displayed by Matthias and Joseph called Barsabas. We long for public recognition and public reward. We chafe and fret and fume internally because we have to bear our temptations and suffer our trials and do our work unknown and unrecognised by all but God. Let the example of these holy men help us to put away all such vain thoughts. God Himself is our all-seeing and our ever-present Judge. The Incarnate Master Himself is watching us. The angels and the spirits of the just made perfect are witnesses of our earthly struggles. No matter how low, how humble, how insignificant the story of our spiritual trials and struggles, they are all marked in heaven by that Divine Master who will at last reward every man, not according to his position in the world, but in strict accordance with the principles of infallible justice.

CALVIN, "15.It was meet that Matthias should be chosen into the place of Judas, lest, through the treachery of one man, all that might seem to have been made of none effect which Christ had once appointed. He did not unadvisedly CHOOSE THE twelve in the beginning, as principal preachers of his gospel. For when he said that they should be judges of twelve tribes of Israel, Luke 6:13, John 6:70; he showeth here that it was done of set purpose, that they might gather together the tribes of Israel unto one faith. But after that the Jews had refused the grace offered unto them, it was behoveful that the Israel of God should be gathered together out of all countries.

This, therefore, was, as it were, a holy number, which, if it should have been diminished through the wickedness of Judas, then should the preaching of the gospel both have had, and also have, less CREDIT at this day, if the beginning thereof had been imperfect. (56) Although, therefore, Judas would (as much as in him lay) have disappointed the purpose of Christ, yet nevertheless it stood firm and stable. He perished as he was worthy, yet did the order of the apostles remain whole and sound.

The company of names It is uncertain whether he meaneth the men who only have the name properly, seeing the women are comprehended under the name of the men; or whether he taketh names simply for all the heads, as the Hebrews call them souls. This may also be called in question, whether they were wont daily to frequent that parlor in which the apostles did dwell, or they did continually dwell there with them. For the place was scarce able to contain so great a multitude, to serve them for all necessary uses. Surely it seemeth to me a thing more like to be true, that Luke doth in this place express the number of them, that we may know that they were all gathered together when Peter made this sermon. Whereby we may GUESS that they were not always present there. Although I dare not affirm any certain thing concerning this matter, yet being moved with a probable conjecture, I do rather lean unto this part, that the church was gathered together them because they had to intreat of a serious matter, and to this end also tendeth this word rising, [standing up.]

BIBLICAL ILLUSTRATOR, "And in those days Peter stood up in the midst of the disciples.

Peter’s attitude

Mark the bearing of Peter towards his fellow-believers. No priestly attitude does he assume. Though he leads, he associates the whole assembly with himself. He will have them to choose candidates for the apostleship; he accepts their nomination; and though it is all but certain that in laying these two before the Lord, he was the spokesman, this is not said. Nor was it only on this first occasion, when he might be supposed rather to shrink, that he thus acted, but on every subsequent occasion his procedure was in keeping with this. So little ground is there not only for the lordly assumptions of those who call themselves successors of “the prince of the apostles,” but for that ecclesiastical ambition which has proved the bane and blight of many who repudiate Romish pretensions. (D. Brown, D. D.)

A model church meeting

This was a meeting—

I. To transact business of very grave importance. To elect an apostle—an eye-witness of the resurrection—in the place of Judas. The resurrection is the key-stone of the Christian system. The fact was so extraordinary, and clashed so mightily with popular prejudices that no one would dare to proclaim it who had not been deeply convinced of it by irresistible evidence. To be able to do this was necessary to constitute an apostle.

II. In which the assembled members had a duty to fulfil, and all of them, male and

female, were called upon to exercise their best judgment, and to give their conscientious vote. The candidates were set up not by the apostles, but by the whole body of disciples. The appointment of ministers is not the right of an individual, however distinguished in Church and state, but by the assembled Church.

III. Competent in itself to discharge the business. They sought no counsel from any body of men external to themselves, nor would they have submitted to dictation from any person or society outside, however dignified. The power of a Church for its own business is in itself inspired and guided by Christ its Head.

IV. Superintended by its ablest member. Peter’s conduct shows that he was the most competent—the man to direct affairs. Observe—

1. His sketch of the miserable man who had once occupied the vacant post.

2. His counsel as to present duty. Peter’s principle was that the new apostle should be selected from those who were most intimate with the Master—a principle to be for ever observed. He only is qualified for the highest office in the Church whose alliance with Christ is most vital.

V. In which they engaged in united prayer to heaven for direction. The prayer implies—

1. A recognition of the Divine omniscience. A deep impression of God’s acquaintance with all hearts is essential to devotion.

2. A desire to have their choice regulated by the Divine. “We only desire to vote for Him whom Thou hast ordained.” Conclusion: Would that all church meetings had ever been ruled by this model. Gathered not for trivial but important business; recognising the right of every member to a voice; holding the power to transact all its affairs independently of external authority, etc. (D. Thomas, D. D.)

Preparing for ecclesiastical business

Notice that the company was—

1. Comparatively small. But it was the first part of Christ’s mighty kingdom. Despise not the day of small things.

2. Business-like. “Names” suggests that a list was probably drawn up—a sign of intelligence and earnestness.

3. Imperfect. One place was vacant, and the company could not be content till it was filled.

4. Every member of it acknowledged the authority of Holy Scripture. The company was prepared—

I. By being adequately instructed. Peter’s speech showed—

1. That the place of Judas must be filled up. The number of apostles followed that of the twelve tribes of Israel. They were commonly designated as “the Twelve,” both before and after the death of Judas.

2. That the whole assembly must take part in filling up the vacancy.

3. That the Word of God was to give the assembly present direction.

4. That definite qualifications were required in an apostle.

5. That a definite work had to be done by the apostles. This instruction probably cleared up vague thinkings for many a member of the company.

II. By being strongly warned against sin. In the case of Judas they saw—

1. Sin working in one who had held office under Jesus—the Saviour from sin. What qualifications had they which Judas had not had? Yet sin turned him out of his office. Then let all beware.

2. Sin working in one who had been chosen for office by Jesus Himself.

3. Sin growing to great enormity.

4. Sin making its perpetrator infamous.

5. Sin ending in a doom of darkness.

Conclusion: Here we see—

1. The true primacy of Peter. He led in preparation, interpretation and prayer. The fulfilment of the words, “Thou art Peter,” etc., is here begun. The foundation is not the confession, but the man (Gal_2:9; Eph_2:20; 1Ti_3:15; 1Pe_2:4-6). Christ is the one foundation stone (1Co_3:11); but there is also a foundation of the apostles and prophets, and this is laid in Peter. Accordingly he founded the Jewish portion of the Church, as we see in the early chapters of this book. On him, standing on Christ, were laid in one day three thousand souls. And he also founded the Gentile portion (chaps. 10., 11.). But Peter had no special primacy of rank after his own special work was completed. And he could have no successor.

2. The true functions of the preacher. Peter gave the sense of Scripture, and applied it to the circumstances of the time so directing the hearers. The Acts is the best treatise on homiletics.

3. A good example for all Christians. Under Peter’s direction the company prayed, considered their duty, and so proceeded to action—prayer, meditation, work, describe the whole sphere of Christian duty. (W. Hudson.)

The premature election

1. “In those days” Peter “stood up.” It was a pity he did so, for he had been told to sit down. But who can wait ten days? Yet those periods of waiting are interposed in every life, for the trial of patience and for the perfecting of faith. “They also serve who only stand and wait.” “Stand still and see the salvation of God.” “Your strength is to sit still.” But Peter was a man who could not wait. He was always more or less of a talkative man. Instead of embodying it in patience and endurance his energy evaporated in speech. He will become a better man by and by; yes, even in this opening speech, he begins to show that delicacy of touch which made him conspicuous amid all the apostolic writers. It was to be feared that he would begin with a mistake, because he ended with one (Joh_21:21). The fussy church must be doing something, if it is only mischief; the mechanical church cannot stand still; they consider that if they are walking up and down very much, they are doing something, but if they be sitting quietly still in expectancy and eager love, they are doing nothing. Peter will have a vote taken, or a ballot; he will complete the broken circle—he who broke the circle most.

2. Peter begins where all wise teachers begin, if they would continue efficiently, and

conclude beneficently. He founds what he has to say upon the Scriptures. This is the peculiarity of Christian teaching: it founds itself upon the Written Word. Even where there may be differences of interpretation, it rests upon something deeper than merely verbal exposition. Herein is that sublime possibility of all Christian sections being substantially and integrally right. It is the spirit that unites, it is the letter that divides and kills. It is quite possible for a heterodox man to have an orthodox spirit, and it is by his spirit that he will be saved, and not by his letter.

3. Grounding himself upon Scripture, and only partially interpreting it, Peter proceeded to take a ballot for an apostle to succeed the apostate Judas. Who asked him to rise and address the disciples at all? The disciples were told to wait for the baptism of power. Peter was not endued with the Holy Ghost in the Pentecostal sense when he made this speech. The conditions of succession to the apostolate are very beautiful (verses 21, 22). That is the law of the ministry to-day. “Lay hands suddenly on no man.” The Christian ministry must be composed of men who have “companied with us” and known the Lord Jesus Christ all the time. You cannot make ministers; they must be born, not of blood, etc. This is the mischief against which we have to guard, that you can buy ministers with money. This genius is not in the market.

4. Having elected two men for choice, the disciples prayed: they left the case in the hands of God, but unfortunately they had first taken it into their own. Never take your own case into your own hand. Persons say, “Be prudent”—if ever you can for a moment sit yourself down, resolving to be prudent, God has forsaken you! Persons say, “Beware of exaggeration, of enterprises that are dangerous”—those persons never did anything for the world; they cannot; cold water never drove an engine, and a body without wings never knew the danger, the mystery, the joy of flight. Seek an inspired life. So the apostles committed themselves in prayer to God for guidance. So would I take every matter to God day by day.

5. The disciples gave forth their lots. How pitiful. In a few more days they will have had the Holy Ghost. There are men now who would decide everything by lot: it seems a short and easy method, but it is no method in the house of God; we are now under the guidance of the Holy Ghost. There is no such way of discovering God’s thought. We do not decide things by lot in our own narrow sphere, nor do we carry things unanimously ourselves. Thus, these are the voters that live in you—Judgment, Self-interest, immediate Success, Curiosity, Speculation, Family considerations, Health, Time, and some twenty more voters all have a seat in the council of your mind. Now those who are in favour of this course say, “Aye,” those who oppose say, “No,” and then you, that innermost You, says, “The ayes have it—or the noes,” so that in reality you do not carry your own personal decisions unanimously. Sometimes your judgment does not vote at all, then the resolution is said to be carried nem. con.Sometimes you carry your resolutions unanimously, the whole man stands up and says, “Let it be done.” When I have wished in critical hours to know what was right, I have submitted myself to three tests—

(1) What is my own deepest conviction.

(2) What is the concurrent voice of my most trusted counsellors.

(3) What is the fair inference from conspiring circumstances? With these, I have said, “There is none other than God’s will: if it be not, Lord, stop me. Not my will but Thine be done.”

6. In the case before us the lot fell upon Matthias, and you hear no more about him. I

do not want to be a balloted minister: here because I had six votes, and another man had only five: I want to stand in my ministry by right Divine, by credentials not written by men and that cannot be expunged by men. That is the calling of the whole Church: do not imagine that Episcopalianism, Congregationalism, etc., will save you. We are not saved by name, nor are we an influential Church because we bear an illustrious name. Every day needs its own inspiration, as every day requires its own bread. (J. Parker, D. D.)

The Christian life organic

I. The suicide of Judas created a vacancy in the number of the twelve apostles. Christ does not seem to have spoken concerning this, but leaves it to be filled by the Church. And this is the duty to which Peter summons them. The little handful of believers were waiting for “the promise of the Father.” They were called not to activity, but to stillness and expectancy. But Peter at once organises a council and proceeds to an Episcopal election. And, unquestionably, Peter was right, and the disciples recognised it to be their first duty to fill up the ranks and perfect the organisation, and so enlarge the influence and increase the working power of that Divine agency which Christ had committed to their charge.

II. Let us admit freely that organisation is not life, but without organisation there can be no life. In nature we know of life at all, only as it exhibits itself under organised forms, and so St. Paul affirms must the life of Divine truth in the world, be an organised life with a head, and hands and feet—in other words with that which governs and that which communicates and that which obeys. When a farmer in the Salt Lake Valley constructs that ingenious system of sinuous and interlacing the watercourses by which the melting snows of the Wausatch Mountains are conducted to every remotest corner of his vineyards and cornfields, he has not thereby secured the smallest guarantee that the snow will fall, or that it will melt, or that it will obey the law of gravitation and run down hill into his tanks. These things are ordered by God, and his orchards blossom and his corn sprouts, not because he has laid so many feet of drain-pipe, but because God has put into the melted snow or the chance shower some mysterious power of making that arid desert of sand with its silex and potash to burst forth, straightway so soon as the water has touched it, and bud and blossom as a rose. But none the less, as things are, that arid and desert valley would never have burst into flower if the farmer’s simple machinery had not so organised and utilised these forces of nature that the baptism of the one became the new birth and resurrection of the other.

III. And this, at any rate, is the lesson of such a parable, as it is of all history. The church of God is in the world, not as a human invention, but as a Divine appointment to be applied by human hands. Its fellowship is not salvation, but it is a means of salvation. Its sacraments are not grace, but they are channels of grace. Its Bible is not a charm or a talisman, but it is a teacher and guide. Its services are not spells, but they are helps and refreshments. I honour with my whole soul that protest against the formalism of the Church, which resents the tendency to make of these things the whole of religion. I honour no less that vehement and robust indignation which denounces the temper that hands over all men who do not belong to your Church or mine or some other of equal historic pretensions, to the uncovenanted mercies of God. But all this does not affect in the smallest degree, the question whether or no Christ has founded a Church, whether or no you and I have sought, and found its fellowship. The Church exists in the world not to enjoy our patronage, to invite our criticism, to gratify our taste, but to accept our

discipleship. Her organised life, her ministry, her sacraments, her worship, the proclamation of her Lord’s message—all these things are not less essential to-day, than when in the beginning Peter convened the hundred and twenty disciples to choose Matthias. This Christian organisation is Divine, and as such it speaks its message and holds forth its ministrations. It may be that some of us have come to regard the Church as a kind of social appendage, a rather more dignified marrying and burying and baptising association, which we are to make use of when tradition or custom or decorum constrains us to, and at other times conveniently forget. But the moment that we look into it we find that it asserts of itself nothing less than a Divine origin, and it demands a definite obedience. We may say that that authority is groundless, but until we have proved it, our allegiance is not an option, it is a debt.

IV. And so I plead with parents to train children in ways of reverent familiarity with God’s word, God’s house, and God’s day. Let them understand that something higher than your taste or preference makes these things sacred and binding. And that you may do this the more effectually, give them, I entreat you, that mightiest teaching which consists in your own consistent and devout example. And in your holidays remember that wherever you go, you are a baptised member of the Church, and treachery to your baptismal vow is as disloyal under a foreign flag as it would be under your own. (Bp H. C. Potter, D. D.)

Lessons from the pre-Pentecostal period

In this paragraph we have—

I. The law of leadership in Christian communities.

1. Society without leadership sinks into confusion.

2. In the long run leadership resolves itself into a question of personal qualification. Sooner or later unqualified men have to resign positions they ought never to have assumed.

3. In a great leader many elements are combined. Others may excel him in detached points, but taken as a whole, he rules not by one dominant faculty, but by a noble proportion of gifts.

4. The position of leader is not so easy as it seems to unreflecting observers. Men see the elevation, not the strain and responsibility.

5. The only sound rule for promotion is wisdom which should be recognised irrespective of age or position.

6. He leads best who knows the art of wise following. The leader is often, as here, but the mouthpiece of the whole community.

7. All human leadership is to be subjected to the Headship of the Divine Redeemer.

II. The construction of the Christian ministry.

1. It was required that the successor to the vacant bishopric be a man who had known Christ. Those who now sustain the office of witnesses for Christ must be men whose spiritual intimacy with Him is intense and fully tested. Every minister must have seen Christ and known the power of His resurrection.

2. It is clear from the election of Matthias that there is in the Scriptures a distinct

claim to apostolic succession. Who then are in this succession? Those who are animated by the apostolic spirit. It is not question of ecclesiastical descent, but of spiritual illumination and sympathy.

3. The twelfth minister was chosen by the whole Church subject to a distinct expression of the Divine Will. The election was not determined by personal taste, much less by the industrious canvassing of ambitious candidates. The minister was sought by prayer and as a consequence was received with submission and thankfulness. (J. Parker, D. D.)

CHADWICK, "Peter assumed leadership. It was as difficult for him as it is for us to just wait and pray. That seems like a waste of time, so let's do something! Peter's recovery from his defection must have been complete, and the rest of the disciples didn't hold it against him that he had denied Jesus. Perhaps they were willing to admit that they forsook Jesus even before Peter. Oh, if we could only learn to be more accepting of other's weaknesses, always ready to admit to our own! The mention of "names" makes me wonder if there existed a list somewhere. Rough estimates of numbers of people participating in early Christian effort are frequent. For example - conversions on Pentecost (3,000), later conversions (5,000), men present in Ephesus (12). At other times there were no numbers suggested, just comments about the Gospel spreading and large number being added. I guess the important thing is to be careful not to use numbers as an indication of the presence or lack of success. An historical report is OK, but not as an occasion for boasting.

16 and said, “Brothers and sisters,[d] the

Scripture had to be fulfilled in which the Holy

Spirit spoke long ago through David concerning

Judas, who served as guide for those who arrested

Jesus.

BARES, "Men and brethren - This is a customary mode of address, implying affection and respect, Act_13:26. The Syriac renders it more appropriately than by the introduction of the conjunction “and” - “Men, our brethren.”

This scripture - This prediction contained in the writings of the Old Testament. Compare the notes on Joh_5:39. The passage to which Peter refers is commonly supposed to be that recorded in Psa_41:9, “Yea, mine own familiar friend ...hath lifted up his heel against me.” This is expressly applied to Judas by our Saviour, in Joh_13:18. But it seems clear that the reference is not to the 41st Psalm, but to the passage in the 69th Psalm which Peter proceeds to quote in Act_1:20.

Must needs have been fulfilled - It would certainly be fulfilled. Not that there was any physical necessity or any compulsion; but it could not but occur that a prediction of God would be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness if it be foretold that he will be wicked, as if it had never been known to any other being but himself.

The Holy Ghost ... - This is a strong attestation to the inspiration of David, and accords with the uniform testimony of the New Testament, that the sacred writers spake as they were moved by the Holy Spirit, 2Pe_1:21.

Concerning Judas - In what respect this was concerning Judas, see Act_1:20.

Which was guide ... - Mat_26:47; Joh_18:3.

GILL, "Men and brethren,.... Which is said not so much by Peter to express his modesty, and humility, and his brotherly love; or on account of the spiritual relation that subsisted between him and the persons he speaks to, as it was a common form used in addresses; see Act_7:2 it should seem, that the women, were not reckoned into the number of the hundred and twenty here addressed; and the Syriac version calls that number, "the number of men", unless they are supposed to be included in them:

this Scripture must needs have been fulfilled; or "must needs be fulfilled": referring either to Psa_41:9 or rather to the passages after cited out of Psa_69:25. There was a necessity of the fulfilling of it, consistent with the prescience of God, his counsel, and decree, and the veracity of the Scripture; which necessity does not at all excuse the sin of Judas, who acted freely from the wickedness of his own heart, and not from any force that this laid upon him: and the apostle might observe this also, to make the minds of the disciples easy, under this awful providence, since it was no other than what was predicted: and

which the Holy Ghost, by the mouth of David, spake before; even many hundreds of years before the event; and which shows the omniscience, and so the deity of the Holy Ghost, and the divine authority of David's Psalms; as well as the honour that was put upon him to be the instrument by which the Holy Ghost speaks, and to be his amanuensis: the particular referred to, is, "concerning" Judas; who is sometimes called Iscariot, to distinguish him from another apostle of the same name; and what is hereafter said sufficiently does that; or

concerning that Judas, as the Syriac version renders it:

which was a guide to them that took Jesus; to the band of soldiers and officers, who came with swords and staves, as to take a thief, or a robber; before these Judas went and showed them, not only the place where he was, but gave them a sign by which they should know him, and also advice to take him and hold him fast, and lead him away safely; so that he was not only a guide as to the way, but was a director, and conductor, and manager of the whole affair. And it may be observed, that though Peter did not

conceal, but declares the sin of Judas; yet not in a rough manner, aggravating it, but with much softness and tenderness; though with no design to lessen it, as appears by what follows, and which may be instructive to us in speaking of other men's sins.

SBC, "The Subserviency of Crime to the Purposes of God

We are so accustomed to view the traitor Judas with indignation and denounce him for his crime and treachery, that we are apt to overlook the important ends which, as overruled by God, are eventually subserved.

I. As an attestation of the miracles of Christ, we think the treachery of Judas overruled for the lasting benefit of the Church. The traitor shall witness to the Master he betrayed. For had there been anything of luck or deception in the miracles of Jesus, Judas, we may be sure, would have known it and told it. This would have been a fine piece of intelligence to have sold to the chief priests, and by communicating it, he would at once have enriched himself and destroyed Christianity. Nay, he would have done a righteous deed; and while gratifying his avarice, he would have laid up no food for remorse. If suspicion may rest on the witness of those faithful ones who had bound themselves to Christ, and who died rather than deny Him, none can rest on that of the renegade whose only object was to gain money by arresting the religion. The silence of the traitor should convince us, if unconvinced by the glorious company of martyrs.

II. The Christian religion might have been assailed, with at least equal power, through the moral character of its Founder. If the chief priests and scribes could have charged Christ with any sinful practice, and could have made good the charge, their end would have been as effectually answered as if they could have shown Him an impostor and a deceiver. Has Judas no information to give? no, he can betray the person, he cannot impeach the purity of his Lord. It is the innocence of the Sufferer which fills him with excruciating remorse, and so drives him to despair that he takes refuge in suicide. We say of all this, that it is the most perfect and convincing testimony to the spotless character of our Saviour.

III. There is no such extraordinary instance in Scripture as is furnished by the history under review of the utter incapacity of man to hinder the purposes of God. The treachery of Judas was overruled by God, rendering invulnerable, as at first, the testimony to Christ, both from miracle and prophecy. Judas Iscariot vindicates the Master he betrayed, and sustains the cause from which he apostatised.

CALVI, "16.It was meet that the Scripture should be fulfilled. Because Peter doth

speak in this their assembly, therefore the Papists will have him to be the head of the

church. (57) As though no man might speak in any assembly of the godly but he

should straightway be Pope. We do GRAT, that as in every assembly there must

be some which must be chief, so in this assembly the apostles did ascribe this honor

unto Peter. But what maketh this unto (the proving of) their Papacy? Wherefore,

bidding them adieu, (58) let us consider what the Spirit doth speak by the month of

Peter. He saith That the Scripture must needs have been fulfilled, lest any man’s

mind should be troubled with that horrible fall of Judas. For it seemed a strange

thing that he which was chosen by Christ unto so excellent a function, should so

filthily fall in the BEGIIG of his course. Peter removeth this stone of

stumbling, when he saith that it was foretold by the Scripture. Whence we may

gather an admonition very necessary for daily practice; namely, that we ought to

attribute this honor unto the prophecies of the Scriptures, that they are able to

appease all such fear as we conceive of the sudden event of things. For there is

nothing which doth more trouble us than when we stay still in our own sense and

understanding, and procure unto ourselves lets and doubts, (59) which the Lord

would be ready to cure, if so be that we would hold fast this one thing, that nothing

is absurd which he hath foreseen, appointed, and foretold, that he might make us

more strong. either was Judas therefore excusable, because that which befell him

was foretold, seeing that he fell away, not being compelled by the prophecy, but only

by the malice of his own heart. The oration of Peter hath two parts. For, in the first

place, he putteth away the offense which godly minds might have conceived by

reason of the fall of Judas; whence also he gathereth an exhortation that the rest

may learn to fear God. Secondly, he telleth them that it remaineth that they choose

another into his place, both which he proveth by testimony of Scripture.

Which the Holy Ghost foretold Such manner of speeches bring greater reverence to

the Scriptures, whilst we are taught by them that David and all the rest of the

prophets did speak only as they were directed by the Holy Ghost; so that they

themselves were not the authors of their prophecies, but the Spirit which used their

tongues as an instrument. Wherefore, seeing that our dullness is so great, that we

ascribe less authority unto the Scriptures than we ought, we must diligently note

such manner of speeches, and acquaint ourselves with them, that we may oftentimes

remember the authority of God to COFIRM our faith withal.

BIBLICAL ILLUSTRATOR 16-20, "Men and brethren, this Scripture must needs have been fulfilled … concerning Judas.

The subserviency of crime to the purposes of God

We know not a more remarkable expression than “The wrath of man shall praise Thee, the remainder of wrath shalt Thou restrain.” The manner in which God overrules wickedness, and by which crime is as much an instrument in His hands as obedience, evidences our Maker’s greatness as well as His unlimited dominion. God is able to reckon with thorough certainty upon the commission of a crime, and yet leave men quite free in the commission. We are so accustomed to denounce the traitor for his crime, that we are apt to overlook the important ends which are eventually subserved. It will be our object to exhibit generally the testimony to Christianity which is furnished by the treason of Judas.

I. Let us premise one or two observations upon the character of Judas; for bad as this was, it may by possibility be misrepresented. We see no reason to believe that Judas had any design on the life of his Master, for, seeing the consequences of his treachery, he was tern with mortification and remorse. He might have supposed it highly improbable that, by placing Christ in the hands of His enemies, he would have been instrumental in His death; for the Jews had then no legal power of putting to death; and it was not likely that the Romans would pay attention to their accusations. Judas then may have calculated that all that could be done to Christ would be putting some restraint upon His person, and preventing Him from further propagating the religion, by whose precepts he himself was condemned.

II. We shall proceed, on this supposition, in tracing the ends which the treachery subserved. You may imagine that the traitor seized a favourable opportunity of indulging his avarice, and of stopping the diffusion of a religion, which, as a money-grasping man, he must have cordially disliked, Now, if he had been possessed of any information which at all tended to invalidate its truth, how eagerly would he have adduced it, and the chief priests have received it! The mere putting to death was as nothing compared with the proving Him a deceiver. And yet Judas, eager as he was for money, and anxious to crush the new religion, has no intelligence to give which may disprove Christ’s pretensions. This is amongst the strongest of proofs that Christ was “a teacher sent from God.”

1. Our Lord’s pretensions rested chiefly on His miracles, so that to show deceit in the one would have overthrown the other. Infidelity will sometimes argue that there might have been collusion in the miracles. Now, had this been the case, Judas must have known it, and if Judas must have known, this would have been a fine piece of intelligence to have sold to the chief priests, and by communicating it he would at once have enriched himself and destroyed Christianity. Nay, he would have done a righteous deed; and while gratifying his avarice, he would have laid up no food for remorse.

2. The infant religion might have been assailed with at least equal power through the moral character of its Founder. And one of the most beautiful arguments by which we may defend Christianity is derived from the more than human purity of Christ. And if it were possible to invalidate in the least degree the truth that Christ “did no sin, neither was guile found in His mouth,” the whole system would fall to the ground. Mark, that “the chief priests and all the council sought for witness against Jesus to put Him to death; and they found none.” Yet they were bargaining with Judas, one of His intimate associates, who must have been accurately acquainted with all the flaws, if such there were, in His character. In the silence of this traitor in selling his Master, we find irresistible attestation to the fact that Christ Jesus was indeed “a lamb without blemish and without spot.”

3. The prophecies might have been frustrated. It had been declared, in Zechariah, that the Messiah should be sold for thirty pieces of silver, and this price be given to the potter. Now had the chief priest and scribes offered more than thirty pieces, or had Judas been contented with fewer, or had the price of blood, when returned by the traitor, been spent on the land of any but a potter, there would have been a defect in the evidence that Jesus was the Christ. And the infatuated rulers could not see this. Perhaps they drove a hard bargain with Judas, beating him down till they reached the exact sum which prophecy specified as the number of the pieces of metal. They never thought, when exulting that they had bought Jesus at the price of a slave, that they had completed the evidence of His being their king. The like may be said of the potter’s field. With all their profligacy, they were scrupulous in touching the money; and therefore will they use it in proving Jesus the Christ. It shall buy the potter’s field—the only purpose to which it can be turned; and after being the price of His blood it shall serve to prove His commission. The only prophecies with which infidelity could be successfully pressed are those in which it is impossible that the parties professedly interested should have planned or procured the accomplishment. Nothing can more directly answer this commission than those which have reference to the compact with Judas. Conclusion: This is our consolation whilst “the heathen rage and the people imagine a vain thing”—we know that the will of our Creator shall take effect. Hostility and malice and treachery shall prevail nothing against the Lord and His Christ. They shall but defend and consolidate the Church. Judas Iscariot vindicates the Master he betrayed, and sustains the cause from which he apostatised.

Therefore need we be nothing dismayed if the wicked combine to oppose Christianity. There is one that sits above the tempest, and so directs it, that its fury shall be spent on those by whom it has been raised. (H. Melvill, B. D.)

Judas: his sin

He was guide to them that took Jesus.

I. There are two ways to take Christ.

1. Faith takes Jesus. It takes Christ at His word.

(1) In His promises.

(2) In His warnings, when He directs the life by those careful provisions and restrictions which are found everywhere in His Word.

(3) In His precepts, when it strives to obey that which He commands, to submit to that which He appoints.

(4) In His person.

(5) In His covenanted presence in this world by the Spirit.

2. Falseness takes Christ. Inspired by hatred of His words, by restlessness under His control, by uncongeniality with His spirit, it cries, “I will not; have this man to reign over me.” And when that spirit of opposition is developed there is no mode of destruction too vile for falseness to accept. The world is full of those who are controlled by this hostility. Opposition to Jesus among men only lacks leadership; and whensoever such a guide is found they covenant with him even to a costly sacrifice if he will deliver the Jesus of the Church into their hands. Pilate’s timidity, and Herod’s overweening, weak curiosity, are bad enough in condemning Christ; but He says, “He that delivered Me unto thee hath the greater sin.” It is not enough that the Judas who guides this hostility should plead his own freedom from violence. He adds meanness to his other sins when he shirks the responsibility he has assumed. There are multitudes who need no accusers before God’s throne. There are those who confess that they are opponents, and mean to be such, and whose only apology is, “At all events, we do not profess to be anything better,” and in God’s book of remembrance their apology becomes their accusation. Then there are those who say, “We know the truth perfectly.” Then, brother, if thy life is still against Christ, when thou shalt stand before that terrible bar thine own faith shall testify against thee. Of all dooms there is none so dreadful as that of him who strives to hold the privilege of professed discipleship, and yet is a guide to them that take Jesus.

II. Three steps which such a guide must take. Only three? How short a journey it is! David sums it up with other words in his first Psalm. The likeness of Judas’ life in these three respects can be traced, I fear, in that of some of us.

1. He counsels with Jesus’ enemies.

2. He reveals His hiding.

3. He perverts a profession of affection. (S. H. Tyng, D. D.)

God’s foreknowledge practically considered

Foreknowledge and predestination are not subjects for a careless, trifling, or cavilling mind to grapple with. Neither are they subjects which, under any circumstances, admit of being treated in an abstract or mere speculative way. That God foreknows all actions, and all occurrences, we cannot deny, without at once stripping Him of an essential attribute of His being. That His foreknowledge comprehends the final destiny of every human being, is clear. In order, however, to get rid of this inevitable conclusion, the doctrine of contingencies is sometimes resorted to; and we are asked how a thing can be certainly foreknown which is dependent upon occurrencies that may or may not take place. This is a mere evasion—the raising of a second difficulty, in order to dispose of the first. Is it more difficult for God to foresee the working contingencies, and the specific movements of pure volition, than it would be to foresee those results if they were suspended upon an absolute decree? But we are told that by pressing the doctrine of foreknowledge we place ourselves on the threshold of predestination; inasmuch as a thing definitely foreknown is as certain as a thing positively foreordained. I have neither the power nor the will to resist this inference, because I believe it to be a legitimate conclusion arising out of undeniable premisses. But then we are told, further, and by another class of persons, that foreknowledge and predestination involve in them the execution of a decree, whereby a large portion of mankind are reprobated and doomed to eternal misery; and the case of Judas is referred to as an instance in point. Here we are completely at issue with them, and for this plain reason—that the Bible speaks a different; language from that which they see fit to employ on the subject. The Bible represents the door of mercy as being wide open for the admission of every son and daughter of Adam. If the language actually employed by the inspired writers does not tell me that Christ died for all, could any other language have been adopted by them, calculated to convey the idea more forcibly, admitting that they wished to convey it at all? A second thought which presses itself upon the attention, as the result of a fair survey of the book of God, is,—that where the offers of mercy are rejected, such rejection is altogether voluntary: in other words, that obstacles to salvation rest entirely with man; and that every sinner who perishes under a blaze of evangelical light, is, to all intents, a self-destroyer. Still, however, though the theory of absolute unconditional reprobation is disproved by the testimony of Scripture, there is a rebounding echo which says that foreknowledge is certainty; and that if God foreknows who of His creatures will be finally saved, and who of them will be eternally lost, it amounts to the same thing, so far as the single point of destination is concerned, as if He had positively decreed life to some and death to others. This, again, is a position which I shall not attempt to controvert; and yet it is a position requiring to be taken in connection with the elucidation of certain principles which are constantly and practically operating in the affairs of human life. God foreknows everything; and yet man acts as if He foreknew nothing. Volition is as perfect, the will is as unfettered in the one case as it would or could be in the other. Simple foreknowledge, as distinguished from absolute predestination, is founded on free agency, and in no way does it influence or control it. The very certainty by which it is characterised is the result of free agents acting as they please, of rational intelligences ranging at large in the wide field of unrestrained liberty. If men are not saved, it is because they refuse to be saved, and for no other cause; and hence we may well ask, Where is the humility, where is the wisdom, where is the piety, of persons disquieting their minds, because their Creator is an omniscient Intelligence, and because the attribute of omniscience involves foreknowledge and certainty? You will observe that I have confined myself to the point of foreknowledge, leaving that of predestination, excepting incidently, untouched. I have done so because I consider it as irrelevant to the

case of Judas, and not propounded, either directly or by implication, in the text. Predestination stands closely connected with sovereignty; and sovereignty has exclusively to do with the bestowment of good; exerting itself solely in acts of beneficence; decreeing blessings, not curses; ordaining men to life, not dooming them to destruction. At the same time, I cannot refrain from saying, in reference to predestination, that, in a practical point of view, it presents, so far as I can judge, no greater difficulties to the mind than those connected with foreknowledge. It is equally consistent with the freedom of man as a rational agent, with the universality of gospel offers, and with the fulness of gospel grace. Conclusion:

1. The subject we have considered constitutes a loud call to humanity. Instead of cavilling at difficulties, let us resolve them into the imperfection of mortal vision; and, instead of boasting our mental powers, let us lie prostrate at the Divine footstool, as those who feel their own littleness, and are sensible how blind and ignorant they are, in reference to heavenly things.

2. The subject should guard us against the error of suffering ourselves to be fettered by any human system. Let promises and precepts, doctrines, and duties, decrees and responsibilities, occupy the places assigned to them on the page of Scripture; and what God has joined together let not the presumptuous hand of man dare to put asunder.

3. The contemplation of God’s foreknowledge should never be engaged in otherwise than in close connection with gospel promises and gospel precepts. God knows no such character as a sincere inquirer shut out from mercy’s gate; and sooner shall the sun be shorn of its beams—sooner shall the rainbow discharge its beauteous colours—than a praying soul shall perish, because Divine foresight takes cognizance of human destination.

4. The doctrine of Divine foreknowledge, as taught in Scripture directly and inferentially, tends, when duly apprehended, through a spiritual medium, both to impart comfort, and to prompt exertion. In proportion as faith and hope ripen into assurance, the soul is perceptibly strengthened for the performance of its active duties; and on the same principle, the certainty of Divine foreknowledge, irradiated with the bright beams of evangelical promise, so stimulates the believer’s energies Chat he becomes “ready to every good work”—“steadfast, unmoveable, always abounding in the work of the Lord.” (Wm. Knight, M. A.)

Judas’s iniquity and its consequences

From these learn—

1. How great a sin avarice is, and to what a depth of wickedness it precipitates a man.

2. How deep the fall of those who fall from great grace and from high privileges.

3. How grievous the sin of desperation. It was this which made the difference between the sin of the traitor and that of the denier. (Cornelius Lapide.)

Judas: his fate

He fell headlong, or, rather, flat on his face (cf. Josephus, “Jewish Wars,” 6:1-6), a fact not contradictory, but additional, to the circumstances mentioned in Mat_27:5,

where the word is the same as that used by the LXX. concerning Ahithophel. Theophylact explained that the rope broke, Judas having flung himself off some height. It will be remembered that ten thousand Idumean captives, cast down from the top of a rock, after Amaziah’s victory, “were all broken in pieces” (2Ch_25:12). (Bp. Jacobsen.)

A traitor’s death

The Duke of Buckingham, having by an unfortunate accident lost the army which he had raised against the usurper Richard III., was forced to flee for his life without page or attendant. At last he took refuge in the house of Humphrey Bannister at Shrewsbury, who, being one of his servants, and having formerly raised him from a low condition, would, he trusted, be ready to afford him every possible protection. Bannister, however, upon the king’s proclamation, promising £1,000 reward to him that should apprehend the Duke, betrayed his master to John Merton, high sheriff of Shropshire, who sent him under a strong guard to Salisbury, where the king then was, by whom he was condemned to be beheaded. But Divine vengeance pursued the traitor and his family; for, on demanding the £1,000, that was the price of his master’s blood, King Richard refused to pay it, saying, “He that would be false to so good a master ought not to be encouraged.” He was afterwards hanged for manslaughter: his eldest son fell into a state of derangement, and died in a hog-sty; his second son became deformed and lame; his third son was drowned in a small pool of water, and the rest of his family perished miserably.

The potter’s field

At Jerusalem traces of an ancient gateway have been discovered, apparently that known as “The Gate of the Potters,” the quarter where earthenware was manufactured. Opposite to this lies the “Potter’s Field,” still called Aceldama, on which rises an old ruin thirty feet long and twenty feet wide, the whole forming a flat-roofed cover to a dismal house of the dead. Two caverns open in the floor, their rocky sides pierced with holes for bodies; and galleries of holes run into the hill from the bottom. Holes in the roof are still seen through which the corpses were let down by ropes, and there are marks of the steps by which the tombs were entered. (C. Geikie, D. D.)

Aceldama, the field of blood

Bought with the price of blood (Mat_27:8), and, according to received tradition, stained with the blood of Judas. The name would remind Jewish readers of that bloodshedding, the consequences of which had been invoked on themselves and on their children. The place commonly shown as Aceldama has ever been famous on account of the sarcophagus virtue possessed by the earth in hastening the decay of dead bodies. Shiploads of it were carried to the Campo Santo in Pisa. (Bp. Jacobsen.)

Aceldama

The gambling spirit, which is at all times a stupendous evil, ever and anon sweeps over the country like an epidemic, prostrating uncounted thousands. There has never been a worse attack than that from which all the villages, towns, and cities are now suffering.

1. This sin works ruin, first, by providing an unhealthful stimulant.

2. Again, this sin works ruin by killing industry.

3. Furthermore, this sin is the source of dishonesty.

4. Notice also the effect of this crime upon domestic happiness. (T. de Witt Talmage.)

The prophecies in Peter’s speech

The first quotation (verse 20) down to “therein” is taken substantially from Psa_69:25, with some compression of LXX., and a variation in the number of the pronoun from plural to singular, by which Judas is taken as a representative of Christ’s enemies. This Psalm, quoted in the New Testament oftener than any other, except 22., is pre-eminently Messianic. Verse 9 is applied to Christ by John (Joh_2:17); the words immediately following by Paul (Rom_15:3); and the fulfilment of verse 21 is noted by John (Joh_19:28-30). The second quotation is taken with verbal exactness from LXX., Psa_109:8 —the Iscariot Psalm. The conduct of Judas warranted the identifying him with Doeg and Ahithophel. David and his enemies are treated as types of Christ and His enemies. And after the exposition given by our Lord (Luk_24:44), it is out of the question to impute to Peter misunderstanding or misapplication. (Bp. Jacobsen.)

A Suicide ote from Judas Iscariot

• • • • ca. 30 C.E.

Excerpt (pages 205-207) fromJudas: Betrayer or Friend of Jesus?

By William Klassen

A suicide note left behind by Judas Iscariot has recently come to light and been sent on to

John Mark in Antioch who is, we are told, writing an account of the days of Jesus. It is

being shared with all the followers of the Way for it throws some light on the role of our

much maligned associate, Judas, in the death of our Lord. It was written in Aramaic and

is here translated into Greek for the benefit of those interested.

• I, Judas, write with my own hand. My soul is in turmoil. I have seen the guards leading Jesus from the house of Caiaphas towards Pilate's hall of judgment. I am at my wits end and I do not know which way to turn. My heart has turned to water. What made our High Priest turn our Lord over to the Romans? Does he not know that to deliver a Jew over to a heathen ruler is a serious transgression of our laws? What is left for me to do?

Jesus cannot possibly escape from the clutches of Pilate—not at feast time! The jaws of Roman oppression do not open to free their victims. If he is not delivered from the fist of Pilate he will most assuredly be delivered unto death by him.

What did Jesus say to Caiaphas to bring about this drastic change?

For the last three years I have been a disciple of Jesus of Nazareth. They have been years of great joy and much excitement. They have also been frustrating and disappointing.

In the last few months especially it has been very confusing for Jesus seems to have become totally absorbed with his impending death. Why? We do not know.

It all came to a head during this Passover celebration. As usual we had one of those worshipful and enjoyable dinners with Jesus when he had deep sharing with each other and Jesus spoke of the coming Kingdom and the meals we would have with him when the Kingdom comes. He also returned to a topic which has been much on his mind: his being handed over to the High Priests. Each disciple wondered, Am I the One to be chosen? The lot fell to me and Jesus commissioned me to do it.

What is then to become of me? What future is there for me? Ah perhaps he will unseat Pilate from his throne. Jesus can be so persuasive. Perhaps he can persuade Pilate voluntarily to give up his throne to Jesus. What a ruler he would be! If not—what then? What if Jesus did not speak out on his own behalf? The priests may have turned against him and testified against him to Pilate. Pilate may well yield to their entreaty and have him killed since he is one who upsets the people. He lays a charm on them. They follow him, willy-nilly as I, myself, Peter and many others did. What if Jesus is condemned to die?

I have agonized over whether I should die with him. He often said the disciple is not above his master and that we must suffer with him. If our Lord dies, there is no honor greater than to die with him.

I am terribly frightened, sad and troubled. I never had all this in mind. Who would ever have thought that the kingdom of God could end this way? If Jesus dies on the cross, surely he cannot be the Messiah.

I am trying to think it all through. I am one of the Twelve whom Jesus chose to represent the new Israel of God. I have had duties to perform. I gave it my best. I discharged those duties as well as I could, always under the mandate of Jesus himself. He never rebuked me.

For three years I served as treasurer of the wandering group of followers who stayed with him. As treasurer I kept the records and paid the bills. I took in donations from our supporters, especially the women, and I kept the members informed on the status of our resources. My years with Jesus were the best I have ever had—much better than the time I worked in the treasury of the Temple, the bank of the people.

So much has gone wrong. I was picked to hand Jesus over to the High Priest. For weeks Jesus had spoken with certainty about being handed over to evil men to be killed. All of us who traveled with him rejected these predictions and assumed that Jesus once was again speaking in violent metaphors which could not possibly come to pass.

Certainly the High Priest is not an evil man! He is divinely ordained to see that law and order are observed in the land. So when the assignment was given to me to hand Jesus over to the High Priest, I did it willingly, honored by the trust which Jesus placed in me. I was sure that once the High Priest and Jesus would meet, they could agree on the need for the renewal of the people of Israel—and perhaps even on the methods to be used.

At each step Jesus encouraged me to proceed; I did nothing he did not command. If

anyone asks, why did I do it? let them be clear that I had learned that the essence of discipleship is to do what Jesus asked of us. What Jesus wanted done, I was prepared to do.

Just now word has come to me that Pilate has condemned Jesus to death. I have come back from the Temple and those misguided priests will not even allow me to cancel the deal! I threw the money at their feet. I told them that Jesus was an innocent man.

I will die with him. For the sake of my wife and children, let this act of taking my own life also be seen in the light of my love for my master. If he dies, I want to die with him.

Our great King Saul had an armor bearer who died with his king.* God of mercy, if he has chosen to die rather than fight for his kingdom he will find at least one disciple who is prepared to die with him. I leave my fate to God alone and hand over my life to him, just as I handed His son over to the High Priest, God's highest authority in the land. Adonai, I beg you, please may the children of Israel, find peace. Do not desert the Messiah. Do not desert me. Care for my wife and children. Guard them in your tent of peace.

Signed in my own hand,Judas Iscariot

John Piper, "Why all this concern with how Judas died and the field his blood-money bought and the way he got replaced as an apostle with Matthias?

. The way I answer this question is to look at the structure of the paragraph and what makes it hang together. Let me show you what I mean, and how I come to the conclusion that God's word for us this morning is the invincibility of the Spirit's purpose and the Spirit's zeal for the glory of the God-man, Jesus.

Notice first what Peter says in verse 16, "Brethren, the scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas." That seems to me to be the key that unlocks the rest of this paragraph. So I ask, "What scripture had to be fulfilled?" And Peter tells me in verse 20. "For it is written in the book of Psalms, 'Let his habitation become desolate, and let there be no one to live in it'; and 'His office let another take.'"

Then I noticed that there are two different Old Testament quotes in this verse and that the fulfillment of each one is described in a different part of this paragraph.

The first half of verse 20 is a quote from Psalm 69:25, "Let his habitation become desolate and let there be no one to live in it." And that word is fulfilled in how Judas died and purchased a field by his blood money that became a desolate field of blood (vv. 17-19).

The second half of verse 20 is a quote from Psalm 109:8, "His office let another take." And that word is fulfilled in the way Judas was replaced by Matthias, described in verses 21-26.

Now step back and look at the whole thing. In the middle of this paragraph (v. 20) there are two quotations from scripture. One has to do with the desolation of Judas's habitation, and the other has to do with the replacement of Judas among the 12 apostles. These two scripture quotes govern the rest of what's in this paragraph, namely the story

of how each of them was fulfilled.

The fulfillment that has already happened is described first in verses 17-19 -- how Judas's blood-money came to buy a desolate field of blood. The fulfillment that is taking place as Peter speaks is described second in verses 21-26 -- how Judas's office was filled by another.

Over these four parts (the two scripture quotes, and the two descriptions of fulfillment) we find the main point or the theme flag flying in verse 16, namely, "The scripture had to be fulfilled which the Holy Spirit spoke beforehand by the mouth of David, concerning Judas."

I hope it is obvious therefore where I get my first point, namely, that God wants us to see the invincible purpose of the Holy Spirit. God wants us to see this morning that when the Holy Spirit says something, it will be fulfilled, even if it takes a thousand years.

You see this invincible purpose most clearly in the words "had to" in verse 16: "The scripture had to be fulfilled which the Holy Spirit spoke." How can Peter say, "It had to be"? Why did it have to be? Isn't life full of contingencies? Isn't the future open ended? Aren't people free to make of life whatever they want so that even God has to adjust his plans? How can he say, "It had to be!"? I think there is only one answer: either Peter was wrong (and you must decide whom you will believe, the skeptics or the apostles) -- either Peter was wrong in verse 16, or the purpose of the Holy Spirit, expressed in scripture, is invincible --unconquerable, indomitable, supreme, omnipotent.

Then I asked, why illustrate the invincible purpose of the Holy Spirit with the death of Judas? Why remind us that he sold Jesus for 30 pieces of silver and threw the money back in the temple, and that the priests put their heads together and evidently said, "Well, this is not our money, it belongs to Judas. He's dead, so let's buy a field (probably the very field where he died) in Judas's name, and use it to bury people like that"? So in a sense Judas, the thief, leaves the blood-money of his inheritance behind to buy a desolate graveyard for his habitation. But why use this ugly, brutal, tragic story to illustrate the invincible purpose of the Holy Spirit?

. I think the reason is that it is not hard to believe that God's purposes are invincible when things go well for God's anointed. But when things go bad, when there is lying, and mistrust and betrayal, and death, then you need all the help you can get to believe that the purposes of God are invincible. And that is what Luke gives us: not even Judas and Satan could undermine or escape the all-encompassing invincibility of God's purpose.

17 He was one of our number and shared in our

ministry.”

BARES, "He was numbered with us - He was chosen as an apostle by the Lord Jesus, Luk_6:13-16. This does not mean that he was a true Christian, but that he was reckoned among the apostles. Long before he betrayed him, Jesus declared that he was a devil, Joh_6:70. He knew his whole character when he chose him, Joh_2:25. If it be asked why he chose such a man to be an apostle; why he was made the treasurer of the apostles, and was admitted to the fullest confidence; we may reply, that a most important object was gained in having such a man - a spy - among them. It might be pretended, when the apostles bore testimony to the purity of life, of doctrine, and of purpose of the Lord Jesus, that they were interested and partial friends; that they might be disposed to suppress some of his real sentiments, and represent him in a light more favorable than the truth. Hence, the testimony of such a man as Judas, if favorable, must be invaluable.

It would be free from the charge of partiality. If Judas knew anything unfavorable to the character of Jesus, he would have communicated it to the Sanhedrin. If he knew of any secret plot against the government, or seditious purpose, he had every inducement to declare it. He had every opportunity to know it; he was with him; heard him converse; was a member of his family, and admitted to terms of familiarity. Yet even Judas could not be bought or bribed, to testify against the moral character of the Saviour. If he had done it, or could have done it, it would have preserved him from the charge of treason; would have entitled him to the reputation of a public benefactor in discovering secret sedition; and would have saved him from the pangs of remorse, and from self-murder. Judas would have done it if he could. But he alleged no such charge; he did not even dare to lisp a word against the pure designs of the Lord Jesus; and his own reproofs of conscience Mat_27:4, and his voluntary death Mat_27:5, furnish the highest proof that can be desired of his conviction that the betrayed Redeemer was innocent.

Judas would have been just the witness which the Jews desired of the treasonable purposes of Jesus. But that could not be procured, even by gold; and they wore compelled to suborn other men to testify against the Son of God, Mat_26:60. We may add here, that the introduction of such a character as that of Judas Iscariot into the number of the apostles, and the use to be made of his testimony, would never have occurred to the author of a forged book. He would have said that they were all the true friends of the Lord Jesus. To have invented such a character as that of Judas, and to make him perform such a part in the plan as the sacred writers do, would have required too much art and cunning - was too refined and subtle a device, to have been thought of unless it had actually occurred.

CLARKE, "Obtained part of this ministry - Ελαχε�τον�κληρον, He obtained the

lot of this ministry - not that he or any of the twelve apostles, was chosen to this ministry by lot, but as lot signifies the portion a man has in life, what comes to him in the course of the Divine providence, or as an especial gift of God’s goodness, it is used here, as in many other parts of the sacred writings, to signify office or station. On this subject the reader is referred to the notes on Lev_16:8, Lev_16:9 (note); Jos_14:2 (note): see also Act_1:26 (note).

GILL, "For he was numbered with us,.... He was chosen an apostle with: the rest, and was ordained into that office when they were, and was always reckoned one of the twelve, and stands in the catalogue when they are mentioned:

and had obtained part of this ministry; by lot, as the word signifies; the providence of God so ordering it, according to his eternal purpose and decree, that he was not only called an apostle, and enrolled among them, but he really had a part in that ministry; he preached, and baptized, and wrought miracles; and besides all this, carried the bag, was the treasurer, and a sort of a steward in Christ's family, and provided for it.

HERY, "1. The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is,

(1.) The power to which Judas had been advanced (Act_1:17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity.

(2.) The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies.

CALVIN, "17. ADOPTED It is word for word reckoned. And he saith that he was one of the number, that he might signify unto them that it was needful that the empty place should be filled, to the end that the number might CONTINUE whole. And to this propose serveth that which followeth, that he had obtained a part in the ministry. For thereupon it doth follow that the body should be, as it were, lame, if that part should be wanting. Surely it was a thing which might make them greatly amazed, that he whom Christ had extolled unto so high dignity should fall headlong into such destruction. Which circumstance doth increase the cruelty of the fact, (60) and teacheth the rest to take heed unto themselves. (61) Neither is it to be doubted but that the disciples did remember Judas with great grief and sorrow. But Peter doth here express by name the excellency of his function, that he might make them more attentive and more careful to provide a remedy.

HELEN DOUD

Both Peter and Judas were disciples.

Each one called Jesus, their Lord.

They talked and they walked with the Savior.

They both heard the very same words.

But Judas just feigned his devotion.

His mind was on Self, and on Greed.His heart he had given to Satan,

He chose to follow his lead.

Simon Peter pledged love to his Master.

He said, "You, I'll never forsake!"

But when asked to "watch", in the Garden

Poor Simon could not stay awake.

Judas led the soldiers to the Garden.

He had made a pact with the "troop".

"The One I kiss is the culprit."

Oh Judas! How low can you stoop?

Peter, in defense of his Master,

Pulled his sword and cut off a man's ear.

Jesus picked up the ear, and He healed it.

Saying, "Peter, there's no need for your spear."

Both men followed Christ to the courtroom:

There, Judas collected his pay.

Simon Peter warmed his hands at the fire,

Denying he'd been with Jesus that day.

They convicted the Lord at the trial.

It was over. Their Lord now must die.

Jesus turned and He looked straight at Peter.

Peter realized, his Lord he'd denied.

ow Judas went back to the temple,

When he realized the result of his greed.

He cried, "Here's your money. He's not guilty.

I've committed a terrible deed."

The priests in the temple turned coldly.

"What do we care? That problem is yours!"

Judas threw down his pieces of silver,

Rushing headlong right out of those doors.

But instead of turning to Jesus,

Who would have forgiven his sin,

Judas went to the Valley of Hinnom,

And sadly, he did himself in.

But Peter, on hearing the cock crow,

Turned and saw Jesus looking his way.

He remembered that Jesus had told him

That he would surely deny him that day.

Peter, too, ran into the darkness.

He fled to the Garden of Prayer.

He had been there earlier with Jesus.

There he called out to God, in despair.

Although his Lord wasn't with him,

Peter knew that his sin, Christ forgot.

From then on, instead of Simon the Coward,

He was Peter, Victorious--the Rock.

© 2002, Helen Dowd

HONOR OF JUDAS BY DAVID WILKERSON

He was a handpicked disciple of Jesus Christ: a preacher of the gospel, a healer of the sick, a traveling companion of Jesus. He was so trusted he was made treasurer of the apostolic evangelistic team. He wasn't elected to the position - Jesus personally chose Judas for the job.

• According to Augustine, tradition says "Jesus had delivered Judas often from death, and for his sake healed his father of palsy and cured his mother of leprosy, and next to Peter he honored him above all the other apostles."

WAS HE NECESSARY TO THE JEWISH LEADERS? Wilkerson says no.

Jesus could easily have been captured without Judas' help. He had taught in the synagogues, streets and marketplaces. His face was one of the most recognizable in all Israel and Judah. Scripture says the people followed Him even to the quiet places where He withdrew to pray!

• Jesus said to the arresting mob, "Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me" (Matthew 26:55). In other words: "I am well known to you - My face is familiar. Why this sudden attack as though I were a complete stranger to you?"

Clearly Judas' kiss was not needed to identify Christ - because Christ's enemies knew Him well already! His face was emblazoned on their consciences. And the aura of His mighty presence was itself enough to identify Him.

Indeed - it is clear the perpetrators of this crime did not need Judas. The fact is, they despised him. They treated him lightly, using him and then quickly pushing him aside. When he repented suddenly of his traitorous deed, flinging the money to the ground and crying, "I have betrayed the innocent blood" (Matthew 27:4), the Jewish leaders merely laughed at him.

They said, "What is that to us? See thou to that" (verse 4), meaning, "That's your problem - take care of it yourself. We have no need of you or your tears!"

Judas wasn't needed for Jesus' trial or crucifixion, either. In fact, he wasn't around for either one. By the time Christ went to the Cross, Judas was already dead, having committed suicide within twenty-four hours of his awful deed.

Satan was behind the scenes, directing every treacherous move. His strategy was to find a betrayer - someone close to Christ, someone He trusted, one who supposedly was under His care. Yet he had to have one whose heart was tilted to covetousness - someone he could entice and weaken, planting questions and doubts in his mind. Then he could possess him and turn him into a traitor!

You see, Satan wanted much more than to have his demon-directed mob go into the garden and take hold of Jesus. He wanted the whole affair to make a statement - to be a satanic witness! He wanted a demonic testimony to ring loudly in every realm of creation. And here is the statement he wanted to make:

"Jesus Christ cannot keep you - He can't even deliver His own! He is not a true Savior or a Keeper of men's souls. He failed to keep Judas - and He failed to keep me, one of His angels, and all the others who fell with me. I'm going to prove that Jesus has no power to keep anyone from failing. He will give you up to your enemy!"

Judas was to be the devil's illustrated sermon on how Jesus Christ was powerless to save the lost - because He did not save His very own disciple!

Satan wanted it to appear as if he had snatched Judas right out of the Master's hands. He wanted to show he had the power to approach anyone close to Jesus and take him at will -and that Jesus would let it happen! He could march right into the Lord's flock as a roaring lion, steal a lamb in his teeth, and damn and destroy him, causing him to commit suicide.

Finally, when the time would come to push Judas to kill himself, Satan would scream out his testimony to all of hell, heaven and the world: "Do you see what has become of this man? Look at him he was a disciple of Jesus. But Jesus couldn't keep him!"

Satan had to have a Judas! He wanted to use him to proclaim his demonic statement to three different realms:

•

Satan first wanted to make a statement to all the principalities and powers of darkness. I believe the devil planned to use Judas' fall to justify his own fall and the fall of those angels who joined in his rebellion!

If the devil could destroy a close disciple of Jesus - one who himself had cast out devils, healed the sick, performed miracles and walked in the fullest light of truth - then he could say to every fallen angel and demonic power: "See? God's love is flawed. His compassions do fail! It was prophesied long ago that Judas would come, and yet God did nothing to protect or save him.

"God could have kept me too - He could have kept all of us from pride. But now

you can clearly see that God again has failed to keep His own!"

•

Satan also wanted to make a statement to all the holy angels. He sought to throw darts of doubt into heaven itself to corrupt the unfallen, uncorrupted witnesses in glory.

Don't think for a moment the devil has given up his struggle to bring down the heavens and exalt himself as God. He is the accuser of not just the brethren, but of all that is of God - including the angels!

After Judas' suicide, Satan screamed to those in glory: "God couldn't save one of His very own disciples - and He didn't keep us, His created angels. what makes you think He'll keep you?

"He created man, and now it is clear He can't keep man. His own kind betray him! So what hinders another rebellion among you?"

We know the battle still rages, that Satan still fights the heavenly hosts. He fought the archangel Michael, who sought to bring the Word of God to Daniel. And surely today he uses every lie and diabolic strategy to try to plant doubt and rebellion in the hosts of Jehovah!

•

Most of all, Satan's statement was meant for mankind - for you and me! The message he sent was meant primarily for God's people on earth. He wants to use it to destroy all faith!

The devil knows the Scriptures well - and he knew that all following generations would look back upon first occurrences as examples "upon whom the ends of the world are come" (I Corinthians 10:11). Satan wanted an example too - a pattern to show every following generation what he claimed was God's failure to keep His own children from failing. The betrayal by Judas was meant to shake and undermine the faith of God's children in His saving, keeping power.

So what, the devil says, if Jesus exposed Judas as a "devil": "Have not I chosen you twelve, and one of you is a devil?" (John 6:70). Satan replies, that's all the more testimony to my power! If Jesus knew Judas had the devil in him, then why didn't He overpower me? Why did He let Judas continue as a devil? Why didn't He cast me out?

"If God couldn't take care of His own disciples, how can He take care of you?"

Beloved, the enemy wants to plant a seed of doubt in the minds of all men and women - and he will repeat his message time after time, as long as the Lord has a earth, he will cry out from - generation to generation, right up to eternity: "God cannot keep His children!"

Imagine what the high priests and the Sanhedrin must have thought as they bargained with Judas, the pitiful man before them. They saw this devilish example betraying Christ

and falling into ruin. They must have said to themselves, "We're right! Jesus is not God, or the Son of God. If He were, He would have kept this disciple from falling."

You can see them opening their scrolls, quoting: "It is written by the Psalmist, "Behold, he that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper.... The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil" (Psalm 121:4-7). If Jesus were God, He would have fulfilled this Scripture!

"Also, it is written: "Surely he shall deliver thee from the snare of the fowler... There shall no evil befall thee, neither shall any plague come nigh thy dwelling" (Psalm 91:3, 10). Jesus cannot be God, because He allowed Judas to be snared. Evil befell this man - and he was a close disciple!" You can hear Satan shouting to their inner man: "If Jesus is God, why isn't He keeping this man? Why isn't Judas being delivered?"

The Love of Money Had Taken Root in Judas' Heart!

"And he went his way, and communed with the chief priests and captains, how he might betray him unto them. And they were glad, and covenanted to give him money" (Luke 22:4-5).

The word "covenanted" here means "bargained." As Judas sat before these evil priests, he wouldn't settle for just fifteen or twenty pieces of silver - he had to have thirty or nothing. That was his bottom price!

Bible commentators make all kinds of excuses for Judas' betrayal. Many say that money was not his motive - that he only wanted to force Jesus to set up an earthly kingdom.

But the truth is, money was the motive! Why else would he bargain, arguing a price? He could have simply said, "Look, I only want Jesus forced into this position to make Him display His power" - and he would have taken any amount of silver. But the love of money had driven out of Judas' heart all the love he had for Jesus!

Indeed, the love of money is the root of all such evil (see I Timothy 6:10). It is the seed the devil plants in a man or woman's heart that drives out all love for Christ. Up sprouts the need to accumulate money. Then comes the need to count it and make sure it isn't lost. Afterward comes the need to build on it.

You may have set some goal for yourself - of retiring, or of being financially secure. I'm sure Judas had a financial goal too. But this kind never have enough - because the goal is always being lifted higher!

The devil tells you, "If you want to serve the Lord, wait till you get a certain amount in the bank. Then you'll be free to serve Him!" But after you get that much, Satan whispers: "That's really not enough, because interest rates are going down. You really need this much more...." And the figure keeps escalating!

Yet the Bible says:"But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred [turned away] from the

faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things" (I Timothy 6:9-11).

If your life is focused on making a living - on the pursuit of money - then you have the very same spirit of Satan in you that Judas had in him! It was simple greed that turned Judas into a thief, a traitor and a murderer of Jesus Christ. And that proves Paul's argument that the love of money is the root and germ of all kinds of evil!

As you read this message, ask yourself. Have you sold out Christ in this way? Have you become a traitor to Him, bargaining your soul for more money?

There is nothing wrong with having a savings account. But if you have neglected Jesus because your life is wrapped up in accumulating money, then you too have sold out Jesus, as surely as Judas did!

OTHERS AGREE WITH WILKERSON

William Blane describes the remorse of this scene in these words:Thirty pieces of silver burns on the traitor’s brain, Thirty pieces of silver, oh, it is hellish gain."I have sinned and betrayed the guiltless," he cried with fevered breath Then cast them down in the temple, and rushed to a madman’s death.Judas tried the world and found that it was an unsatisfactory portion. He sold out cheap.This has been the story of many men through the ages. Achan, the troubler of Israel, sold his soul for the yellow glint of the golden wedge, the white sheen of the silver shekels, and the bright colors of the Babylonish garment. He sold his soul for the accursed thing.

Balaam sold his soul for the promise of a house full of money. Peter wrote, "Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness" (2 Peter 2:15). Then in the words of Jude, verse 11, "Woe unto them! for they . . . ran greedily after the error of Balaam for reward."

Esau sold his soul for a mess of pottage. Ahab sold himself to carry out the wicked deeds of his evil wife. His devotion to evil outweighed his devotion to God. The Scripture says, "But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up" (1 Kings 21:25). Some men barter their souls as though they were trinkets purchased in a toy shop. Isaiah said, "Ye have sold yourselves for nought" (52:3); that is, sold out for nothing.

A philosopher once said, "Every man has his price." He meant that there was a price for which any man would sell his soul under certain circumstances. This statement is not altogether true, but the masses of our day can be placed in this category.

For what are you selling your soul? Think about the words of this poem:

It may not be for silver,It may not be for gold,

But still by tens of thousandsIs this precious Savior sold.Sold for a godless friendship,Sold for a selfish aim,Sold for a fleeting trifle,Sold for an empty name.Sold where the awful bargain,None but God’s eye can see.Ponder my soul the question,Shall He be sold by thee?Sold and a weeping angelRecords the fatal choice.Sold but the price of the SaviorTo a living coal shall turn.With the pangs of remorse forever,Deep in the soul to burn.

If you have sold yourself for silver, remember, "He that loveth silver shall not be satisfied with silver." (Ecclesiastes 5:10). Ezekiel wrote, "Their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls" (Ezekiel 7:19). Though you may not have sold Christ for silver, what have you accepted in exchange for your soul? "For what shall it profit a man, if he shall gain the whole world, and lose his own soul?" (Mark 8:36).

•

Judas Became Blind to The Changes Overpowering Him!

Satan had dropped a veil over Judas' eyes, so he could not see how he had been changing. The disciple became blind to the evil and ruin that had settled into his heart.

Judas was familiar with the prophecies about the one coming who would betray the Redeemer. I wonder how many times he read or heard these words: "Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me" (Psalm 41:9).

But never once did Judas think of himself as filling that awful role! "Me, the object of prophecy? Jeremiah and Isaiah saw my day? I'm not a betrayer of Christ - I am a simple disciple. I am not evil!"

Yet Jesus very clearly pointed a finger at the disciples and said, "But that the Scripture may be fulfilled, he that eateth bread with me hath lifted up his heel against me... one of you shall betray me" (John 13:18,21). Was Judas so blind he could not see he was the man?

Today, we too read biblical prophecies that speak of our day. For example, Jesus said that in the last days many will again crucify Christ, putting Him to open shame, because they let their hearts grow cold: "Because iniquity shall abound, the love of many shall wax cold" (Matthew 24:12).

That prophecy was spoken hundreds of years ago. Yet I ask you: Is your heart cold toward the Lord today? Jesus said sin would abound everywhere - and the love of many believers would grow cold! Are you the man or woman whom this prophecy is putting its finger on right now?

Let me share with you the most shameful thing that can happen to those who once knew and loved Jesus: Without knowing it, they become the devil's last day "Judas statement"! If your love is growing cold, the devil will use you as his example - the same way he used Judas!

Satan will point you out to all the powers of hell, all the angels in glory and all who knew you on earth - and he'll say: "Look! He once walked with Jesus - and Jesus didn't keep him! Once again, I slipped into the Lord's flock and stole another lamb so close to Christ. I have his heart now, and I will ruin and destroy him. He proves by his falling away that God is not a Keeper!"

Nothing could be worse for you than to stand before the Lord and answer for all your friends and acquaintances, because you turned away from Him. You may say, "Don't put that burden on me - I'm only responsible for my own actions. I don't have to answer for anybody else!"

Not so! How many on your job once knew you as a lover of Jesus? You testified to them, you told them what Jesus did for you. They knew your walk with Christ.

But you turned your back on Him. And you've changed - yet you don't know you've changed, because the devil has blinded you! Day by day, week by week, year by year, you've become hardened in your heart.

Now all who once knew you as a lover of Jesus see a different person. And a crowd of witnesses will arise on Judgment Day and condemn you to the Judge: "You can't judge me, God, because I was looking at his life! Ten years ago he was on fire and loved You with all his heart. I was deep in sin - and yet I had my eye on him. I saw how close he was to You.

"Then he failed - and I thought, "What chance do I have?" Let my blood be upon him, Lord! What little hope I had of turning to You was taken from me by his failure to follow on!" That is how you become the Judas testimony!

18 (With the payment he received for his

wickedness, Judas bought a field; there he fell

headlong, his body burst open and all his

intestines spilled out.

BARES, "Now this man ... - The money which was given for betraying the Lord Jesus was thrown down in the temple, and the field was purchased with it by the Jewish priests. See Mat_27:5, Mat_27:10, and the notes on that place. A man is said often to do a thing when he furnishes means for doing it. Compare Mat_27:60, “And laid it (the body of Jesus) in his own new tomb, which he had hewn out in the rock.” That is, had caused to be hewn out. Joh_4:1, “when, therefore, the Lord knew how the Pharisees had heard that Jesus “made and baptized” more disciples than John.” Through his disciples, for Jesus himself baptized not, Joh_4:2. The same principle is recognized in law in the well-known maxim, “Qui facit per alium, facit per se.”

The reward of iniquity - The price which he had for that deed of stupendous wickedness - the betraying of the Lord Jesus.

And falling headlong - The word here rendered “headlong” - πρηνής prēnēs (Latin

“pronus,” whence our English word “prone”) - means properly “bent forward, head-foremost”; and the idea is, that his position in hanging himself was such that when the cord broke he fell headlong, or fell forward on his face. This can easily be supposed if he threw himself from a rock or elevated place. He first hanged himself, and then fell and was burst asunder. See the notes on Mat_27:5.

CLARKE, "Purchased a field with the reward of iniquity - Probably Judas did not purchase the field himself, but the money for which he sold his Lord was thus applied, see Mat_27:6-8. It is possible, however, that he might have designed to purchase a field or piece of ground with this reward of his iniquity, and might have been in treaty far it, though he did not close the bargain, as his bringing the money to the treasury proves: the priests, knowing his intentions, might have completed the purchase, and, as Judas was now dead, applied the field thus bought for the burial of strangers, i.e. Jews from foreign parts, or others who, visiting Jerusalem, had died there. Though this case is possible, yet the passage will bear a very consistent interpretation without the assistant of this conjecture; for, in ordinary conversation, we often attribute to a man what is the consequence of his own actions, though such consequence was never designed nor wished for by himself: thus we say of a man embarking in a hazardous enterprise, he is gone to seek his death; of one whose conduct has been ruinous to his reputation, he has disgraced himself; of another who has suffered much in consequence of his crimes, he has purchased repentance at a high price, etc., etc. All these, though undesigned, were consequences of certain acts, as the buying of the yield was the consequence of Judas’s treason.

And falling headlong, he burst asunder - It is very likely that the 18th and 19th verses are not the words of Peter, but of the historian, St. Luke, and should be read in a parenthesis, and then the 17th and 20th verses will make a connected sense. On the case of Judas, and the manner of his death, see the observations at the end of this chapter.

GILL, "Now this man purchased a field,.... This verse, with the following, seem to

be the words of Luke the historian, which should be read in a parenthesis; for there was no need to have acquainted the disciples with the manner of Judas's death, which was so well known to all the inhabitants of Jerusalem; nor would Jerusalem, and the inhabitants of it, be mentioned with that propriety by Peter, when he, and those he spoke of, were upon the spot; nor could there be any necessity of his explaining a word in their own tongue, which they understood, and that in a language unknown unto them; nor does it seem likely, that in so short a time as five or six weeks, the field should have obtained the name of "Aceldama", and be commonly known by it. The Ethiopic version calls this field, "a vineyard"; and so it might be, and yet the potter's field too. It is somewhat difficult, that Judas should be said to purchase it, when Matthew says the chief priests bought it, Mat_27:7. Both are true; Judas having received his money of the chief priests two days ago, might not only intend to purchase, but might really strike a bargain with the potter for his field; but repenting of his sin, instead of carrying the money to make good the agreement, went and threw it to the chief priests, and then hanged himself; when they, by a secret providence, might be directed to make a purchase of the same field with his money; or he may be said to purchase it, because it was purchased with his money. The Vulgate Latin, and Arabic versions render it, "he possessed" it; not in person, unless he was buried there, as he might be; and so all that he got by his wretched bargain, was only so much ground as to be buried in; or the sense may be, "he caused it to be possessed"; by returning the money which the chief priests used this way,

with the reward of his iniquity; that is, with the thirty pieces of silver, given him as a reward for that vile action of his betraying of his Lord and master: so the reward of divination, or what Balsam got by soothsaying, which was an iniquitous and wicked practice, is called, "the wages of unrighteousness", 2Pe_2:15.

and falling headlong he burst in the midst; either falling from the gallows, or tree on which he hanged himself, the rope breaking, upon a stone, or stump, his belly was broke, and burst; or falling from the air, whither he was violently snatched up by Satan, who was in him, and by whom he was thrown down to the earth, and who went out of him by a rupture made in his belly; or being in deep melancholy, he was strangled with the squinancy, and fell down on his face to the ground, as the Syriac, Arabic, and Ethiopic versions render it,

and burst asunder: and all his bowels gushed out; through the rupture that was

made. So we read of a man that fell from the roof of a house, פקעיה�כרסיה�ונפיק�מעייניה,

"and his belly burst, and his bowels came out" (l). And this was the miserable end of Judas. The death of Arius, as related by Athanasius (m), from Macarius the presbyter, who was present, was much after the same manner; who reports, that having swore to the orthodox faith, and being about to be introduced into the church at Constantinople, after the prayer of Alexander, the bishop of it, he went out to the seat, to ease nature; when he, on a sudden, fell down headlong, and burst in the middle, and immediately expired: and Epiphanius (n) compares his exit with this of Judas, who observes, that he went out in the night to the vault, as before related, and burst asunder, as Judas of old did; and came to his end in a filthy and unclean place. Ruffinus says (o), that as he sat, his entrails, and all his bowels, came from him into the vault; and so he died in such a place, a death worthy of his blasphemous and corrupt mind. As to the seeming difference between the Evangelist Matthew and the Apostle Peter, it may be reconciled by either of the ways before mentioned; see Gill on Mat_27:5 though it seems most

likely, that Judas not being able to bear the torments of his mind, he hanged himself, as Achitophel did, and was not strangled by the devil, or by any disease; and that he fell down from the tree on which he hung, either the rope breaking, or the tree falling; and so the things happened to him which are recorded: or he might fall from hence, either through a violent strong wind which blew him down; or through the rushing of wild beasts against the gallows, on which he hung; or by the devil himself, who might throw him down from hence after he had dispatched himself, as some have conjectured: or, which seems best of all, he might be cast down from hence by men, either of themselves, or by the order of the civil magistrates, not enduring such a sight, that one that had destroyed himself should hang long there; and which, according to the law, was not to be admitted; and these not taking him down, in a gentle manner, but using some violence, or cutting the rope, the body fell, and burst asunder, as is here said: and it should be observed, that the Evangelist Matthew speaks of the death of Judas, in which he himself was concerned; and the Apostle Peter reports what befell his carcass after his death, and in which others were concerned. The Vulgate Latin renders it, and being hanged, he burst in the middle; as if this happened to him upon the gallows, without falling,

HERY, "The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it. [1.] He lost his money shamefully enough (Act_1:18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see 2Ki_5:26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity. [2.] He lost his life m ore shamefully. We were told (Mat_27:5) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face(so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mar_9:26; Luk_9:42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. he burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (Act_1:19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder,Mat_24:51.

CALVI, "18.And he truly It seemeth unto me a thing like to be true, that this

narration of the death of Judas was put in by Luke; therefore, it seemeth good to me

to include it within a parenthesis, that it may be separated from Peter’s sermon. For

to what end should Peter here reckon up unto the disciples those things which they

already knew well enough?

Secondly, it should have been an absurd thing to have spoken after this among

them, that the field which was bought with the MOEY that was given to betray

Christ was called of the Hebrews, in their own mother tongue, Aceldama. But

whereas some do answer, that Peter spoke this unto the Galileans, whose speech did

disagree with the Jewish tongue, it is but vain and frivolous. In very deed they did

somewhat disagree in pronunciation; yet not so much but that they did well

understand one another; like as do these of Paris and the men of Rouen.

Furthermore, how could this be a fit word for Jerusalem, where Peter made his

sermon? To what end should he interpret in Greek among the Hebrews their own

mother tongue? Therefore doth Luke of himself put in this sentence concerning the

death of Judas, lest Peter’s words might seem strange (62) through ignorance of that

history.

He possessed a field This word hath a double signification, which, in my opinion,

doth rather signify in this place to possess than to get; yet because it skilleth little

whether way we read it, I leave it indifferent. And he speaketh after this sort, not

because Judas had the use of the field, or that he himself did buy it, seeing it was

bought after his death. But Luke’s meaning was, that his burial was the perpetual

note of ignominy; was the REWARD which he had for his falsehood and wicked act.

either did he so much sell Christ for thirty pieces as his apostleship. He enjoyed

not the money; (63) he only possessed the field. Furthermore, it came to pass

through the marvelous providence of God, that the very common name of the field

should be a note of infamy for the priests, which had bought (the) innocent blood of

[from] the traitor. He saith that the Hebrews did call it by that name in their tongue,

because he himself was a Grecian born; and he calleth that the Hebrew tongue

which the Jews did use after the captivity of Babylon, namely, such as was mixed of

the Assyrian tongue and of the Chaldean tongue.

It is written in the book of Psalms He taketh away, by authority of Scriptures, all

offense which might have happened by reason of the falling away of Judas. Yet

might this place seem to be greatly wrested: First, in that David did not wish that

these things might befall any particular PERSO, but (in the plural number) he

wisheth them unto his enemies. Secondly, it seemeth that Peter doth APPLY these

things amiss unto Judas, which were spoken of the enemies of David. I answer, that

David doth there speak after this [afterwards] of himself, that he may describe the

condition and state of Christ’s kingdom.

In that Psalm (I say) is contained the common image of the whole Church, which is

the body of the Son of God. Therefore, the things which are there set down must

needs have been fulfilled in the head, which are indeed fulfilled, as the evangelists

do testify, know, if any man object that those things which there were spoken

against the enemies of David do not fitly AGREE unto Judas, we may easily gather

that they do so much the rather agree with him, because David doth not respect

himself as being separated from the body of the Church; but rather as he was one of

the members of Christ, and so taking upon him his image, he steppeth forth in his

name.

Whosoever shall mark that this singular person was attributed to David, that he

should be a figure of Christ, will not marvel if all these things be applied unto him

which were prefigured in David. Although, therefore, he doth comprehend the

whole Church, yet he beginneth at the head thereof, and doth especially describe

what things Christ should suffer by the hands of the wicked. For we learn out of

Paul’s doctrine, that whatsoever afflictions the godly suffer, they are part of the

afflictions of Christ, and serve to the fulfilling of the same, (Colossians 1:14.) This

order and COECTIO did David observe, or rather the Spirit of God, who

meant by the mouth of David to instruct the whole Church. But as touching the

persecutors of Christ, all that which is commonly spoken of them is by good right

referred unto their standard-bearer; whose impiety and wickedness, as it is most

famous, so his punishment ought to be made known unto all men. If any man do

object again, that that which is recited in the Psalm is only certain cursings, and not

prophecies; and that, therefore, Peter doth gather improperly that it was of

necessity that it should be fulfilled, it is soon answered. For David was not moved

with any perverse or corrupt affection of the flesh to crave vengeance; but he had

the Holy Spirit to be his guide and director. Therefore, what things soever he

prayed for there, being inspired with the Holy Ghost, they have the same strength

which prophecies have, because the Spirit doth require no other thing than that

which God hath determined with himself to perform, and will also promise unto us.

But whereas Peter doth cite out of the Scriptures two diverse testimonies; by the

first is meant, that Judas, together with his name and family, should quite be

extinguished, that his place might be empty; the other, which he fetcheth out of the

109th Psalm, tendeth to this end, that there should be another chosen to supply his

place. These seem at first to be contrary; namely, a waste habitation and succession.

Yet, because the Spirit saith only, in the former place, that the adversaries of the

Church should be taken away, that their place might be empty, and without one to

dwell therein, in respect of themselves, this is no let why another may not afterward

supply their empty place. Yea, this doth also augment their punishment, in that the

honor, after it was taken from him that was unworthy thereof, is given to another.

And his bishopric The Hebrew word could not be TRASLATED more fitly. For

doth signify a jurisdiction or government, so called of the (pecudah) פכודה

overseeing and beholding of things. For as for those which interpret it wife, the text

(64) refuteth them; for it followeth in the next verse, of his wife, that she may be

made a widow. Therefore, after that he had wished that the wicked may be deprived

of his life, he addeth, moreover, that he may be spoiled of his honor; neither doth he

stay here, but also he desireth that another may succeed him, whereby, as I have

said before, his punishment is doubled. In the meanwhile, he noteth by the way, (65)

that this false, treacherous, and wicked PERSO, whereof he speaketh, should not

be some one of the common sort, but such an one as should be indued with honor

and dignity; from which, nevertheless, he shall fall. And out of this place must we

learn, that the wicked shall not escape scott free, which have persecuted the Church

of God; for this miserable and wretched end is prepared for them all.

COKE, "Acts 1:18. ow this man purchased a field, &c.— It means, Occasioned the

PURCHASIG a field. It is worth observing, that an action is sometimes said in

scripture to be done by a person who was the occasion of doing it. See Genesis 42:38.

Exodus 23:8. Romans 14:15. 1 Corinthians 7:16 and 1 Timothy 4:16. To what has

been said in the note on Matthew 27:5 on the death of Judas, we subjoin the

following observationsof different writers. Casaubon observes, that Judas hanged

himself; but the rope breaking, he fell down, and, by the fall, broke his belly. He

supposes therefore, that St. Matthew relates only the beginning of the history, and

St. Luke the conclusion. Stephanus, in his Lexicon, says, that when Judas had put

the rope about his neck, throwing himself forward from the place where he stood,

he burst his belly by the shock which he received; and with this opinion Dr. Whitby

seems to AGREE. Hensius interprets the word απηγξατο in Matthew, he was

suffocated by the anguish of his mind; to which he APPLIES what is said by the

LXX. 2 Samuel 17:23 and Job 7:15 and adds, "such a suffocation is wont to occasion

a rupture;" which he thinks is applicable to St. Luke's ACCOUT. Gronovius

understands the word to signify he hung himself, but then he interprets the

expression πρηνης εγεντο, falling headlong, in a passive sense, as if Judas's body,

when dead, was cut down by some other person, and so burst by the fall. Lastly,

Perizonius, agreeing with Hensius, understands St. Matthew as speaking only of a

suffocation arising from a melancholy disorder; which sense of the word he proves

from a variety of examples, But then he supposes, that thisdid not kill Judas, who

afterwards threw himself down from an eminence upon his face, and broke his belly

by the fall; which is what is referred to by St. Luke.

COFFMA, "These verses, of course, were not spoken by Peter, but by Luke, as

proved by "their language" in Acts 1:19. Peter would have said, "our language."

Matthew's account of this incident (Matthew 27:7f) has been alleged to contradict

what Luke said here; but, in actuality, the two accounts are in perfect harmony.

Judas hanged himself, as Matthew related; but his body also fell, as in Luke. We do

not know whether the fall took place as a result of Judas' bungling efforts at suicide,

or if his body hung until it fell of natural causes. Tradition says that he fell while in

the process of hanging himself. Johnson says:

He probably hanged himself on a tree projecting over the precipices of the Valley of

Hinnom, and afterward, on account of the rope or limb breaking, fell headlong with

such force as to burst his body open on the jagged rocks. This is the traditional

account of his death.[23]

Such alleged "contradictions" as skeptics delight to point out from such variations

in the holy gospels are called "pseudocons," which means sham-contradictions,

being, in fact, not contradictions at all but variations expected from independent

accounts of events in the ew Testament.

Another pseudocon based upon this event appears in Matthew's statement that the

priests bought the field of blood, whereas in Luke it is stated that Judas "obtained"

the field. Judas provided the money, which remained his after his death; and

therefore the field properly belonged to Judas, his estate, and his heirs (if any).

Certainly, the priests refused to accept the returned money, either for themselves or

for the temple treasury. Thus it is exactly true that Judas "obtained" the field. His

money bought it. The priests, however, actually did the purchasing, hence the

statement that "they" bought the field.

The diligence of those who cavil at the sacred text is apparent in a third pseudocon

based on this same transaction. It regards the two reasons given for the name of the

field, Akeldema, the reason assigned for this name in Matthew being the fact that

the money that bought it was "the price of blood," and the reason in Acts appearing

to be derived from the bloody death of Judas. Both reasons are true, either one of

them being sufficient to suggest the name. Matthew's mention of one reason does not

deny the other, nor does Luke's mention of the other deny the one. For more on this,

see my Commentary on Matthew, Matthew 27:10.

The apparent reason for this parenthesis was to show the desolation of Judas' estate,

that is, "The field of blood." Peter's speech, which Luke immediately resumed,

quoted prophecy with reference to that very desolation.

EDOTE:

[23] B. W. Johnson, ew Testament with Explanatory otes (Delight, Arkansas:

Gospel Light Publishing Company, n.d.), p. 418.

THIRTY PIECES OF SILVER• For thirty pieces of silver;

Have I sold him for less?Placed Christ on the altar,from his word I transgress.

Have I been a Judas,A betrayer of his?Can I claim to be guiltlessWhile I call myself his?

Thirty pieces of silver,Coins filled with shame;The price for the favor,To point out his name.

I didn't sell him for silver,But sold him for sinAnd Christ was the bearer,My freedom to win.

-- Submitted by Gloria Sarasin from Trinity, North Carolina

19 Everyone in Jerusalem heard about this, so

they called that field in their language Akeldama,

that is, Field of Blood.)

BARES, "It was known ... - , Mat_27:8. The scene in the temple; the acts of the priests in purchasing the field, etc., would make it known; and the name of the field would preserve the memory of the guilt of Judas.

Their proper tongue - The language spoken by the Jews the Syro-Chaldaic.

Aceldama - This is composed of two Syro-Chaldaic words, and means literally, the field of blood.

CLARKE, "It was known unto all the dwellers at Jerusalem - The repentance of Judas, his dying testimony in behalf of our Lord’s innocence, and his tragical death, were publicly known, as was also the transaction about the purchase of the field, and hence arose the name by which at was publicly known. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost.

That field is called in their proper tongue, Aceldama - This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of Chaldaio-Syriac which was commonly spoken. The word in the Syriac version is

chacal-demo, and literally signifies the field of blood; because it was bought by the price

of the life or blood of the Lord Jesus.

GILL, "And it was known unto all the dwellers at Jerusalem,.... As that he betrayed Jesus of Nazareth into the hands of the chief priests, for thirty pieces of silver; that this was the reward of his iniquity; and that with this a field was purchased for the burying of strangers in; and that he died in such a miserable way: there was scarce an inhabitant in Jerusalem but knew all this,

insomuch as that field is called in their proper tongue; or "in their own dialect", the "Jerusalem dialect", Which was now Chaldee, or Syriac; and such is the word that follows, "Aceldama; that is to say, the field of blood": because it was bought with the price of Christ's blood: and if, as some say, Judas hanged him self here, or was thrown headlong here by Satan, and that this was the place where his bowels gushed out; then it may be likewise so called, because it was sprinkled with his blood. It is called in the Alexandrian copy "Acheldamach"; and often by Jerom (p) "Acheldemach", but very

wrongly; for not "Demach", but "Dema", in the Syriac and Chaldee dialect, signifies "blood"; which Peter calls the dialect of the inhabitants of Jerusalem, being now spoken by them, in distinction from the Galilean dialect used by him; which, it is plain, was different from the Jerusalem dialect by what is said, Mar_14:70. This field, as it is reported by some, was by the appointment of the Empress Helena compassed about with four walls, in the manner of a tower, upon the top of which are seven distinct doors, like windows, by which the dead bodies of Christians are let down into it; and that it is fifty feet wide, and seventy two long: it stands not far from the valley of Himom, and is upon the south side of Mount Zion, where, as Jerom says (q), it was showed in his time. Masius (r) affirms, there was a very high mountain near Jerusalem, called Mount Aceldema, from the adjacent field, which was bought with the price of Christ's blood, to bury strangers in,

HERY, "The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, Act_1:19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama - the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood.

(5.) The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, Act_1:16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, Joh_13:18, from Psa_41:9, He that eateth bread with mehath lifted up the heel against me), but had also foretold, [1.] His punishment (Psa_69:25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job_18:14, Job_18:15. [2.] The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Psa_109:8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein,

there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom_11:17. Christ's cause shall never be lost for want of witnesses.

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,’[e]

and, “‘May another take his place of

leadership.’[f]

BARES, "For it is written ... - See Psa_69:25. This is the prediction doubtless to which Peter refers in Act_1:16. The intermediate passage in Act_1:18-19, is probably a parenthesis; the words of Luke, not of Peter. So Calvin, Kuinoel, Olshausen, DeWette, and Hackett understand it. It is not probable that Peter would introduce a narrative like this, with which they were all familiar, in an address to the disciples. The Hebrew in the Psalm is, “Let their habitation (Hebrew: fold, enclosure for cattle; tower, or palace) be desolate, and let none dwell in their tents.” This quotation is not made literally from the Hebrew, nor from the Septuagint. The plural is changed to the singular, and there are some other slight variations. The Hebrew is, “Let there be no one dwelling in their tents.” The reference to the tents is omitted in the quotation. The term “habitation,” in the Psalm, means evidently the dwelling-place of the enemies of the writer of the Psalm. It is an image expressive of their overthrow and defeat by a just God: “Let their families be scattered, and the places where they have dwelt be without an inhabitant, as a reward for their crimes.”

If the Psalm was originally composed with reference to the Messiah and his sufferings, the expression here was not intended to denote Judas in particular, but one of his foes who was to meet the just punishment of rejecting, betraying, and murdering him. The change, therefore, which Peter made from the plural to the singular, and the application to Judas especially “as one of those enemies,” accords with the design of the Psalm, and is such a change as the circumstances of the case justified and required. It is an image, therefore, expressive of judgment and desolation coming upon his betrayer - an image to be literally fulfilled in relation to his habitation, drawn from the desolation when a man is driven from his home, and when his dwelling-place becomes tenantless. It is not a

little remarkable that this Psalm is repeatedly quoted as referring to the Messiah: Psa_69:9, “The zeal of thine house hath eaten me up,” expressly applied to Christ in Joh_2:17, Joh_2:21, “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink” - the thing which was done to Jesus on the cross, Mat_27:34.

The whole Psalm is expressive of deep sorrow of persecution, contempt, weeping, being forsaken, and is throughout applicable to the Messiah; with what is remarkable, not a single expression necessarily limited to David. It is not easy to ascertain whether the ancient Jews referred this Psalm to the Messiah. A part of the title to the Psalm in the Syriac version is, “It is called a prophecy concerning those things which Christ suffered, and concerning the casting away of the Jews.” The prophecy in Act_1:25 is not to be understood of Judas alone, but of the enemies of the Messiah in general, of which Judas was one. On this principle the application to Judas of the passage by Peter is to be defended.

And his bishopric let another take - This is quoted from Psa_109:8, “Let his days be few, and let another take his office.” This is called “a Psalm of David,” and is of the same class as Psa_6:1-10; Ps. 22; Ps. 25; Ps. 38; Psa_42:1-11; This class of Psalms is commonly supposed to have expressed David’s feelings in the calamitous times of the persecution by Saul, the rebellion of Absalom, etc. They are all also expressive of the condition of a suffering and persecuted Messiah, and many of them are applied to him in the New Testament. The general principle on which most of them are applicable is, not that David personated or typified the Messiah which is nowhere affirmed, and which can be true in no intelligible sense - but that he was placed in circumstances similar to the Messiah; was encompassed with like enemies; was persecuted in the same manner. They are expressive of high rank, office, dignity, and piety, cast down, waylaid, and encompassed with enemies.

In this way they express “general sentiments” as really applicable to the case of the Messiah as to David. They were placed in similar circumstances. The same help was needed. The same expressions would convey their feelings. The same treatment was proper for their enemies. On this principle it was that David deemed his enemy, whoever he was, unworthy of his office, and desired that it should be given to another. In like manner, Judas had rendered himself unworthy of his office, and there was the same propriety that it should be given to another. And as the office had now become vacant by the death of Judas, and according to one declaration in the Psalms, so, according to another, it was proper that it should be conferred on some other person. The word rendered “office” in the Psalm means the care, charge, business, oversight of anything. It is a word applicable to magistrates, whose care it is to see that the laws are executed; and to military men who have charge of an army, or a part of an army.

In Job_10:12 it is rendered “thy visitation.” In Num_4:16, “and to the office of Eleazar,” etc. In the case of David it refers to those who were entrusted with military or other offices who had treacherously perverted them to persecute and oppose him, and who had thus shown themselves unworthy of the office. The Greek word which is used

here, TπισκοπUν episkopēn, is taken from the Septuagint, and means the same thing as

the Hebrew. It is well rendered in the margin “office, or charge.” It means charge or office in general, without in itself specifying of what kind. It is the concrete of the noun

Tπισκόπους episkopous, commonly translated “bishop,” and means his office, charge, or

duty. That word means simply having the oversight of anything, and as applied to the officers of the New Testament, it denotes merely “their having charge of the affairs of the church,” without specifying the nature or the extent of their jurisdiction.

Hence, it is often interchanged with presbyter or elder, and denotes the discharge of

the duties of the same office: Act_20:28, “Take heed (presbyters or elders, Act_20:17) to yourselves, and to all the flock over the which the Holy Spirit hath made you overseers” - �Tπισκόπους episkopous - bishops; Heb_12:15, “Looking diligently,” etc. - TπισκοποVντες

episkopountes; Phi_1:1, “with the bishops and deacons”; “Paul called presbyters bishops,

for they had at that time the same name” (Theodoret, as quoted by Sehleusner); 1Pe_5:2, “Feed the flock of God (that is, you who are elders, or presbyters, 1Pe_5:1), taking the

oversight thereof” - TπισκοποVντες episkopountes. These passages show that the term in

the New Testament designates the supervision or care which was exercised over the church, by whomsoever performed, without specifying the nature or extent of the jurisdiction. It is scarcely necessary to add that Peter here did not intend to affirm that Judas sustained any office corresponding to what is now commonly understood by the term “bishop.”

CLARKE, "For it is written in the book of Psalms - The places usually referred to are Psa_69:25 : Let their habitation be desolate, and let none dwell in their tents. And

Psa_109:8 : Let his days be few, and let another take his office, פקדתו pekudato, his

overseership, his charge of visitation or superintendence, translated by the Septuagint,

την�επισκοπην, Vulgate, episcopatum; and We, following both, bishopric, but not with

sufficient propriety, for surely the office or charge of Judas was widely different from

what we call bishopric, the diocess, estate, and emoluments of a bishop. Επισκοπος,

episcopos, which was corrupted by our Saxon ancestors into biscop, and by us into

bishop, signifies literally an overseer or superintendent, from επι, over, and σκεπτοµαι, I

see, a person who had the inspection, overseeing, or superintendence of others. The

ancient επισκοποι were persons who had the care of different congregations of the

Church of Christ; who traveled, preached, enforced the discipline of the Church, and took care to prevent false doctrines, heresies, etc. Those who still deserve this title, and it

is an august and noble one, walk by the same rule, and mind the same thing. Επισκοπος,

episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the

primitive Church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defenses of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches.

The words quoted from the Psalms were originally spoken against the enemies of David; and as David, in certain particulars, was a type of Christ, the words are applied to him in an especial manner who had sinned against his own soul and the life of his Master.

GILL, "For it is written in the book of Psalms,.... In Psa_69:25. These are the words of Peter, citing the Scripture he had said must be fulfilled, which the Holy Ghost, by David, had spoke concerning Judas:

let his habitation be desolate. The Arabic and Ethiopic versions render it, "his city"; meaning, perhaps, the city of Jerusalem; and which afterwards did become desolate, and was utterly destroyed:

and let no man dwell therein; in his habitation. The psalm, out of which these words are cited, is a psalm concerning the Messiah, and there are many passages cited out of it in the New Testament, and applied to him, or referred unto; see Joh_2:17 compared with Psa_69:4 and what the psalmist says of the enemies of the Messiah in general, is applied by the apostle to Judas in particular. In the Hebrew text, in Psa_69:25 the words are in the plural number, "let their habitation be desolate, and let none dwell in their tents"; and refer to all the enemies of Christ, the chief priests, elders of the people, Scribes and Pharisees, who covenanted with Judas to give him so much money to betray Christ into their hands; and who delivered him to the Roman governor, by whom, at their instigation, he was crucified; and particularly may well be thought to include Judas, who betrayed him to them; and therefore are very fitly interpreted of him: though not to be understood to the exclusion of the others, whose house was to be left desolate, and was left desolate, as our Lord predicted, Mat_23:38. The first word in the Hebrew text rendered "habitation", signifies a very magnificent dwelling; it is sometimes translated a "castle", Gen_25:16 and sometimes a "palace", Cant. 8:9, Eze_25:4 and it is

interpreted by ארמון, "a palace", here, by several Jewish writers (s); and so may intend

the dwelling places of the richer sort of Christ's enemies, as the palaces of the high priest, and of the prince, or president of the sanhedrim, and the stately houses of the members of it, of the chief priests and elders of the people, and of the Scribes and Pharisees; all which became desolate at the destruction of Jerusalem: the other word, rendered "tents", may design the cottages of the meaner sort of people, who, with united voices, cried aloud for the crucifixion of Christ; and which also shared the same fate when Jerusalem was destroyed: now inasmuch as Judas was of the meaner sort, the apostle here makes use of a word which signifies but a poor and mean habitation, though it is sometimes used of grander ones, and which seems to answer to the latter; for as there are two words in the original text expressive of habitation, he might choose which he would, and did choose that which was most pertinent in the application of the passage to Judas. However, a Jew has no reason to find fault with this version, since the Targum renders both words by "habitation", thus,

let their habitation be desolate, and in their habitations let no one dwell: where Judas's habitation was is not certain; but that he might have one as well as the Apostle John, is not at all improbable, and from hence seems evident:

and his bishopric let another take; which passage stands in Psa_109:8 and is fitly applied to Judas, and was verified in him, who not only died a violent and infamous death, by which he was in consequence stripped of his office, as a bishop, or overseer; but another was to be put into it, invested with it, and exercise it; and therefore very pertinently does Peter produce it, his intention being to move the disciples to choose another in his room. These words are produced by the apostle, as if they were to be found in the same place with the preceding; whereas they stand in another psalm, as has been observed: and this is no unusual thing with the writers of the New Testament, to put several passages of Scripture together, as if they were in one place, when they are to be sought for in different places; an instance of this, among many, that might be mentioned, is in Rom_3:10 and this is a very common way of citing Scripture with the Jews. Surenhusius (t) has given a variety of instances, in proof of this, out of their writings, as in the margin (u), which the learned reader may consult and compare at leisure. The psalm, out of which this passage is cited, is not to be understood of David literally, and of what he met with from his enemies, and of his imprecations upon them, either Doeg the Edomite, as Kimchi interprets it, or Ahithophel, as others, but of the

Messiah, with whom the whole agrees; against whom the mouth of the wicked Jews, and particularly of the deceitful Pharisees, were opened; and against whom the false witnesses spoke with lying tongues; and who, all of them, compassed him with words of hatred to take away his life, and acted a most ungenerous and ungrateful part; opposed him without a cause, and became his enemies for his love showed to them, both to soul and body, preaching the Gospel, and healing diseases, Psa_109:2. The poverty and distress he submitted to; the griefs and sorrows which he bore; the fatigues he underwent at his examination; and the weakness of body he was then reduced to, as well as the reproach cast upon him on the cross, when his enemies shook their heads at him, are in a very lively manner described, Psa_109:22 and whereas one of his enemies particularly is singled out from the rest, what is said concerning him, by way of imprecation, suits with Judas, and had its accomplishment in him, Psa_109:6 who had a wicked man set over him, as over the rest of the Jews, Pilate, the Roman governor, a very wicked man; and at whose right hand Satan stood, as one of his council, as Aben Ezra interprets it, and put it into his heart to betray his master, and prompted him to it, and then accused him of it, and brought him to black despair for it; and who, when this affair was brought home to his own conscience, and there arraigned for it, was convicted and self-condemned, as he also will be at the general judgment; and as he found no place of mercy then, whatever prayers or entreaties he might make, so neither will he hereafter: his days were but few, being cut off in the prime of them, as may be concluded from the many years which some of his fellow apostles lived after him; and his bishopric, or office, as an apostle, was taken by another, even by Matthias, who was chosen in his room, of which we have an account in the following part of this chapter; for this is to be understood neither of his money, nor of his wife, nor of his own soul committed to his trust, as some of the Jewish writers (w) explain it; but of his apostleship, with which he was invested by Christ. The word signifies an oversight, care, or charge; and so the

Hebrew word פקודה is rendered in Num_3:32 and designs any office, as the office of the

priests and Levites in the house of God; see Num_4:16. Jarchi interprets it here by גדולתו, "his greatness", or "dignity"; and explains it by the Spanish word "provostia", an office of honour and authority, as this of being an apostle of Christ was; than which, a greater external dignity could not be enjoyed in the church of God, in which he has set first apostles, 1Co_12:28. That this psalm refers to Judas Iscariot, and to his affair, was so clear a point with the ancients, that they used to call it the Iscariotic Psalm. I lay no stress upon the observation some have made, that thirty curses are contained in it, the number of the pieces of silver for which he betrayed his master, since this may be thought to be too curious,

21 Therefore it is necessary to choose one of the

men who have been with us the whole time the

Lord Jesus was living among us,

BARES, "Wherefore of these men - Of those who had witnessed the life and works of Christ, and who were therefore qualified to discharge the duties of the office from which Judas fell. Probably Peter refers to the seventy disciples, Luk_10:1-2.

Went in and out - A phrase signifying that he was their constant companion. It expresses in general all the actions of the life, Psa_121:8; Deu_28:19; Deu_31:2.

CLARKE, "Which have companied with us - They judged it necessary to fill up this blank in the apostolate by a person who had been an eye witness of the acts of our Lord.

Went in and out - A phrase which includes all the actions of life.

GILL, "Wherefore of these men which have companied with us,.... Seeing there was such an imprecation, which carried in it the nature of a prophecy, that another should take the bishopric of Judas, or be made an apostle in his room, it was absolutely necessary that one should be immediately chosen to that office; and this is the force of the illative particle, wherefore; and it was highly proper that this choice should be of one among the men, and not the women; whom it did not become to bear any office, and exercise any authority in the church; hence it is said, "of these men", to the exclusion of women: and it was exceeding right, and a very good notion, that the choice should be of one from among themselves, and who was known unto them; with whose abilities, integrity, wisdom, and holy conversation, they were acquainted: and therefore it is added, "which have companied with us"; one of our own company, and not a stranger; with whom we have familiarly conversed, and whose character is well known to us: a rule which ought to be attended to, in the choice of inferior officers, as pastors and deacons; who ought to be of the body and community, among whom they are chosen to an office; and their qualifications for it be well known, and that for some time past, as follows:

all the time that the Lord Jesus went in and out among us; that is, ever since Christ called them to be his disciples and followers; and conversed with them, and discharged his office among them, governed, directed, taught, and instructed them; for it was not proper that a novice, a new plant, or one that was lately become a disciple, should be put into such an office; and the same holds good in proportion in other offices; men called to office should be of some standing, as well as of superior gifts.

HERY, "The motion he makes for the choice of another apostle, Act_1:21, Act_1:22. Here observe, (1.) How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us,preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as

ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them. (2.) To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection.

CALVIN, "21.We must therefore. This which he bringeth in might seem, at the first sight, to be far set [fetched.] For if so be it David did speak of transposing (66) Judas’s bishopric, it did not thereupon straightway follow that the disciples should choose another to be his successor; yet, because they knew that they had this charge given them to ORDER the Church, so soon as Peter had told them that it did please the Lord that it should be so, he gathereth thereupon that they ought to do it. For whensoever God will use as means, (67) to maintain the government of his Church, so soon as we know what his will is, we must not linger, but stoutly perform whatsoever is required in our ministry (and function.) That was, without all controversy, what was the duty of the Church; like as, at this day, when we hear that those must be put from their office which behave themselves ungodly and wickedly, and that others must be chosen in their rooms, the Church must take this charge in hand. Wherefore, it was superfluous to move any question about a thing that was not to be doubted of. Therefore, let us always remember to consider what we have to do, that we may be ready to obey the Lord. Furthermore, when as he intreateth of the making of an apostle, he saith, He must be a witness of the resurrection; which signifieth that the apostleship is not without the preaching of the gospel. Whence it may appear how vain and frivolous the Popish bishops are, which having on only dumb visors, brag that they are the successors of the apostles; but wherein are they like unto them? I GRANT that Peter doth here require such a witness as saw the Lord after his resurrection, of which sort John professeth himself to be one, when he saith, “He which saw it beareth witness,” (John 19:35.) For this did serve for the CONFIRMATION of faith; yet, nevertheless, Peter maketh it a thing necessary in him and the rest of his fellows in office, that they should teach, whilst he maketh them and himself preachers or witnesses of the resurrection.

He nameth the resurrection, not because they must bear witness thereof alone; but because, first, under this is comprehended the preaching of the death of Christ; secondly, because we have the end of our redemption therein, and the accomplishment thereof, and also it bringeth with it the celestial government of Christ, and the power of the Spirit in defending his, in establishing justice and equity, in restoring order, in abolishing the tyranny of sin, and in putting to FLIGHT all the enemies of the Church. Let us know, therefore, that those things are not excluded by this word which are necessarily knit together. Nevertheless, let us note that the resurrection is here named before other things, as being the chief point of the gospel, as also Paul teacheth, (1 Corinthians 15:17.)

But were the apostles alone witnesses of the resurrection? Was not this also common to the rest of the disciples? For Peter seemeth to challenge this as proper only to the

apostles. I answer, that this title is therefore attributed unto them, because they were chosen peculiarly unto that function, and because they had the chief room amongst those which did bring this embassage; therefore, though they were the chief of those which were assigned, yet were not they only appointed thereunto.

All that time. He beginneth at that time when Jesus began to show himself unto the world, which is diligently to be observed, as before I have said; for he lived privately until such time as he was almost thirty years of age. For he would not make himself known further than was needful for our salvation. Therefore, when the time was come wherein he must go about that business which his Father had appointed him, he came abroad like a new man, and one that was but lately born. Every man may easily perceive what great force this hath to bridle our curiosity. The whole life of Christ might have been a MIRROR most marvelous, (68) of more than absolute perfection; and yet, notwithstanding, that he might keep us occupied in the STUDY and meditation of those things which were most needful to be known, he would lead the better part of his life obscurely and in secret. (69) Who dare now wander without Christ, seeing that he doth APPLY the knowledge of himself to the edifying of faith?

The Hebrews take this, to go in and out, for to be conversant and to lead the life among men. In which sense, citizens are said to go in and out by the gates of their city; so John 10:9,

“If any man ENTER in by me, he shall go in and out,

and shall find pasture.”

Although, in the Second Book of the Chronicles, the first chapter, and tenth verse, it seemeth to be a token of rule and government.

BARCLAY 21-26, "We look briefly at the method of choosing someone to take Judas' place in the number of the apostles. It may seem strange to us that the method was that of casting lots. But amongst the Jews it was the natural thing to do because all the offices and duties in the Temple were settled that way. The names of the candidates were written on stones'. the stones were put into a vessel and the vessel was shaken until one stone fell out; and he whose name was on that stone was elected to office.

The great fact about this passage is that it gives us two supremely important truths.

First, it tells us that the function of an apostle was to be a witness to the resurrection. The real mark of a Christian is not that he knows about Jesus but that he knows Jesus. The basic mistake in Christianity is to regard Jesus as someone who lived and died and whose life we study and whose story we read. Jesus is not a figure in a book, he is a living presence; and the Christian is a man whose whole life is a witness to the fact that he knows and has met the Risen Lord.

Second, it tells us that the qualification of an apostle was that he had companied with Jesus. The real Christian is the man who lives day by day with Jesus. It was said of John Brown of Haddington, the great preacher, that often when he preached he paused as if

listening for a voice. Jerome K. Jerome tells of an old cobbler who, on the coldest day, left the door of his shop open, and on being asked why, replied, "So that Jesus can come in if he is passing by." We often speak about what would happen if Jesus were here and how differently we would live if he were in our homes and at our work. Lady Acland tells how once her little daughter had a spasm of temper. After the storm she and the daughter were sitting on the stairs making things up again and the little girl said, "I wish Jesus would come and stay in our house all the time." But the fact is that Jesus is here; and the real Christian is the man who lives all his life with Christ.

COFFMAN, "If not even a successor to Judas could be named an apostle except from among those who were constant companions of Jesus from John's baptism until the resurrection of Christ, how is it possible that any person in subsequent ages should be hailed as an apostle?

These two verses shed light upon two of the most important subjects in the New Testament, (1) the qualifications of an apostle, and (2) the purpose of an apostle, that of witnessing the resurrection of Christ.

It should be noted that death did not remove Judas from his office; it was his betrayal of Jesus that removed him. When James was executed by Herod (Acts 12:2), no successor was chosen. Moreover, Christ had promised the Twelve that "in the times of the regeneration" (that is, this present dispensation) they would reign concurrently with Christ, "sitting upon twelve thrones and judging the twelve tribes of (spiritual) Israel" (Matthew 19:28). Therefore, all of the Twelve except Judas are still in office, all thought of a successor to any of them being absolutely an error.

Went in and went out ... This is an idiom. "It is a familiar Hebrew phrase for the whole of a man's life and conduct."[24] Luke used it again in Acts 9:28.

Witness with us of his resurrection ... The prime function of an apostle was that of a witness of Christ's resurrection; and, in the history of the world, there was never any such thing as a person not a witness becoming a successor to a witness. In the very nature of witnesses, there can be no such thing as a successor.

Also, here is identified the principal doctrine of Christianity, namely, the resurrection of our Lord. As Hervey noted:

The resurrection of Christ from the dead thus appears to be a cardinal doctrine of the gospel. The whole truth of Christ's mission, the acceptance of his sacrifice, the consequent forgiveness of sins, and all man's hopes of eternal life, turn upon it.[25]

[24] E. H. Plumptre, The Acts of the Apostles (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 5.

[25] A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Acts, p. 6.

BIBLICAL ILLUSTRATOR, "Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us.

The familiar side of Christ’s life

There are many ways of regarding the life of Christ: e.g., the philosophical or ideal, as in John’s Gospel; the historical, in its larger world relation, as in Luke and St. Paul’s Epistles; or, as here, the familiar. A proverbial touch may be detected in the phraseology of the text recalling Psa_121:8. Such an expression indicates “the daily round” as distinguished from the special occasions of life. Note two or three reflections upon the great fact of the dwelling amongst us of God’s Son.

I. This contact must be a ground for the most complete sympathy between Him and us.

1. How thoroughly He shared the occupation, interest, and outlook of man. He entered into human thought, and looked upon the universe as it appears to the human eye and mind. Nothing human was indifferent to Him. All questions of labour, of the family, of social or political affairs, were and are of concern to Him. He is one with us.

2. He was a partaker in the suffering and shame of men. Pain, sorrow, disappointment, formed the alphabet of His experience as of ours. These were for Him a discipline as well as for us, and He regarded them and the problems they present as one of ourselves.

II. How independent christ was of external circumstances and associates. It has been said that “no man is a hero to his valet.” Familiarity breeds, if not contempt, at any rate, loss of reverence. Can we conceive of Jesus losing in moral dignity or the esteem of men by daily intercourse? Here He receives the title “Lord,” and His going in and put is “over” His people, i.e., authoritatively, as shepherd over his sheep. He chose a life least calculated to produce social or political effects, yet His influence was enhanced by that fact. His work so absolutely depended on Himself that political influence or high social position mould have injured it. But was He Himself affected by His station in life? Carlyle’s vices, we are told by Froude, were to be looked for, considering his nature and upbringing as a Scottish peasant, and even his virtues were those of people of humble circumstances. Were the virtues of the Peasant of Galilee subject to this drawback? Nay; for we see how He towers above His contemporaries and followers. To such an age He could owe nothing, and the best of all ages have done Him homage and tried to imitate Him.

III. It is just this “daily round” of life that needs saving. Five-sixths of life consists of routine, and what would be the use of a religion that could not affect this? There is a constant tendency to detach the common things of life from moral considerations. Christ’s parables discovered the mystery of the kingdom of heaven that was latent in men’s daily lives. Who shall tell how much the childhood of Jesus has done to purify home life, or His work as a carpenter to ennoble labour? (A. F. Muir, M. A.)

The election of Saint Matthias considered and applied

On the day which is appointed to commemorate the Apostle Matthias, our Church has selected for the Epistle a portion of Scripture from the Acts of the Apostles, the only portion of Scripture in which his name is to be found. Whatever else is related of him in uninspired authors is attended with uncertainty, however worthy of remembrance. One circumstance is mentioned concerning him by two respectable writers among the early

Christians, viz., that he was one of the seventy disciples whom the Lord Christ, during His earthly ministry, sent forth to work miracles and to preach in His name. This circumstance proves that he was known to Christ, and Christ to him; and that Christ had distinguished him among His followers.

I. The first piece of instruction which I think we may learn from this portion of Scripture history is that among the good and faithful servants of God bad and unfaithful men my be found. Judas Iscariot was a traitor among the twelve apostles. Satan, as we read in the Book of Job, was among the sons of God when they came to present themselves to Jehovah. Among the early converts to the faith of Christ, Ananias and Sapphira, and Simon Magus, were discovered to be insincere. Our Saviour’s parables of the wheat and tares growing in the same field, and of the good and bad fish caught in the same net, give us the like view of His Church here on earth. We know that His Church triumphant will be presented to Him “a glorious Church, not having spot or wrinkle, or any such thing, but holy and without blemish.” The ministers of Christ’s Church, though especially called to be examples to the people whom they are appointed to teach and lead, are certainly not exempt from this corrupting influence: neither is it to be expected that they should be. They are still but men, liable to temptation as the rest of mankind, and subject to the peculiar temptations of their calling.

II. But another piece of instruction which we may learn from this portion of Scripture history is that, though wickedness be foreknown, foretold, and predetermined by God, it is wickedness notwithstanding. To God, who knows all things, it was certainly known that Judas would act the part which history relates he did. Was Judas, then, innocent on this account? Mark the language of the historian in writing of it: “This man [Judas] purchased a field with the reward of his iniquity.” Take another instance of the like kind in our Lord Jesus Christ: “Him,” says St. Peter, “being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.” Let no Christian, therefore, set the foreknowledge and predestination of God against the willing agency and responsibility of man, as if they were inconsistent and at variance with each other, and could not both be true. And let those who would excuse their impieties, by pretending a fatal necessity, be told that, if their sins be decreed and inevitable, so also is their punishment; and if they cannot but choose the one, they must equally choose the other.

III. A third piece of instruction which we may learn from this portion of Scripture history is that when, by death or otherwise, a minister of Christ’s church is removed from his customary sphere of spiritual labour, it is the duty of the bishop, patron, and people, as far as lies in them, to appoint a good and well-qualified minister in his place. We may notice, however, in the election of Matthias what was thought particularly necessary for his office. “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that He was taken from us, must one be ordained to be a witness with us of His resurrection.” It was an accurate knowledge of Jesus, from the beginning of His public ministry, which was from the time of His being baptised by John to the day of His ascension into heaven. And this knowledge was to qualify the apostle to be a witness of the resurrection of Jesus. Next, therefore, to honesty of character and sincerity of affection to Jesus, this information was a needful quality in a preacher of the gospel. The same quality is still needed in preachers of the gospel, though not to, be obtained from visible intercourse with the holy Jesus. They ought to be well acquainted with the history of His life; with the prophecies of the Old Testament concerning Him; with the manner of their fulfilment, as far as they have been fulfilled; and with all the evidences which clearly prove Him to be “the Christ, the Saviour of the world.” To state

this knowledge properly and effectually, their hearts also ought to be warmed with love to Jesus, and to the sinners whom He came “to seek and to save.”

IV. A fourth piece of instruction which we may learn from this portion of Scripture history is the duty of prayer in the case of the ordination of ministers generally, and on the appointment of any individual minister to some particular field of labour in the church of God. This duty was carefully performed by the apostles and disciples of Christ in the instance before us. Let private prayer be added to that which is public, that the Holy Spirit may direct the minds and hearts of all parties concerned in the ordination of ministers. Having thus prayed in faith, they should receive the minister sent to them as Christ’s ambassador, to be reverenced for the sake of the King, his divine Master. But, more than this, their prayers should be seconded and followed up by active and cheerful efforts to help him in the great work to which he is called; to unite with him, in their several spheres and stations, in promoting and extending his labour of love, in teaching the young and ignorant, in strengthening the weak, in correcting those who fall into error; and, by their own bright and consistent example, glorifying God, and causing God to be glorified by others, through them. (W. D. Johnston, M. A.)

The reality and requirements of the Christian ministry

(Ordination Sermon):—

1. Here was one of the noblest ventures of faith ever made by man. Viewed from the world’s side, it was, as great faith always is, frivolous trifling or daring madness. A little company of ignorant men, in a small province of the Roman world, had for three years followed up and down their land a new teacher, who professed to come from God, but had been crucified and slain. They had been terrified and scattered, and now they gather together in an upper room, and talk of choosing one in the traitor’s stead to complete their broken number. They speak great words: they seem to look forth into the wide world around, as though it waited for them, as though they had a message for it, and power over it. Either their minds were full of the darkest delusions, or they were acting in the very might of God. And which was the truth the event may tell us. Prom that completed company a voice awoke to which the world did listen, and before which it fell. No visible strength dwelt in them as they went forth on their errand. They were scourged, imprisoned, slain. Their weapons were endurance, submission, love, faith, martyrdom—and with these they triumphed. They preached “Jesus and the resurrection,” and hard souls yielded and were gathered into the new company, and wore its cross and carried on its triumphs, until the world trembled at the change which was passing on itself. And so they have advanced with unfaltering step from that day to this, until all that is mightiest in power, and greatest in nobleness, and highest in intellect, has bowed down in adoration before that witness of the resurrection of Jesus.

2. The acts which we are here this day to do are but the carrying out of those which then were wrought, and we may see in the course of their work what should be the issue of ours. Here is—

I. The strength in which each one of those sent forth is to labour, and the spirit in which he is to be received. Here is his strength—he is called by God to this office (and woe be to him if he rush into it uncalled), and goes about God’s work: he may be, he ought to be, conscious of weakness, and therefore he may be strong; for conscious feebleness may drive him from himself to God in Christ. In spite of appearances, at all times in his

ministry there is strength for him: “I witness not of myself, but of the resurrection of my Lord; my words are not mine, but His; I witness not by strength, but by weakness, glorying in infirmities, that the power of Christ may rest upon me.” And as having such an office they are to be received, not for their natural eloquence or power, not for their acquired skill or learning, but for the supernatural presence which will make their weakness strong.

II. The nature of their charge—they are sent to bear the witness of Christ’s resurrection. All is shut up in this. They come from God to the world with the message of reconciliation; and this message is the incarnation of the eternal Son, His death, His rising again, and from this the truth of the ever-blessed Trinity, and man’s restored relation to his God. This is what man’s heart longs for unconsciously, and what the asceticism of the natural man is so restlessly craving for where it can never find it.

III. How are we to discharge this great vocation?

1. We must be deep students of God’s Word. Where else are we to learn our witness of Christ’s resurrection? Here it is written clear and full—in the Old Testament in type, prophecy, and promise; in the New in fulfilment, act, history, and grace. In it, day by day, we must live with Him. Thus must our message sink into our own hearts. Even as they “who companied with” Him “all the time that the Lord Jesus went in and out among them,” learned unawares, day by day, the truth they needed, so must it be with us.

2. We must be men of prayer. The union of these two is the essence of the apostolical character. “We will give ourselves continually to prayer, and the ministry of the Word”; and without prayer we cannot bear this burden. How without it shall we have an insight into Scripture? how turn what we read to profit? how have power with God or with our brethren? In prayer, in real, hearty, earnest prayer, all things around us are set into their proper places. In prayer our minds are armed for the coming temptations of the day; they are cooled, refreshed, and calmed after its vexations, fatigues, and anxiety. On our knees, if anywhere, we learn to love the souls of our people; to hate our own sins; to trust in Him who shows us then His wounded side and pierced hands, and to love Him with our whole heart. Nothing will make up for the lack of prayer. The busiest ministry without it is sure to become shallow and bustling. To come forth from secret communing with Him, and bear our witness, and to retire again behind the veil to pour out our hearts before Him in unceasing intercessions and devout adorations, this is, indeed, the secret of a blessed, fruitful ministry. Nor let us suppose that at once, and by the force of a single resolution, we can become men of prayer. The spirit of devotion is the gift of God; thou must seek it long and earnestly; and His grace will work it in thy heart. Thou must practise it and labour for it. Thou must pray often if thou wouldest pray well.

3. We must be men of holiness.

(1) Because without this there cannot be reality in our witness. We cannot testify of the resurrection of Christ unless we ourselves have known its power. Even though our lives be correct, yet our lives must be unreal unless the truths we speak have thoroughly pervaded our own souls. If we have for ourselves no living faith in a risen Saviour, we cannot speak of Him with power to others. We must be great saints if we would have our people holy. The pastor’s character forms, to a great degree, the character of his flock. We must show them in our risen lives that Christ indeed is risen. This is a witness, from the force of which they cannot escape.

(2) Because we are in the kingdom of God’s grace, and to us is committed a dispensation of His grace. Every act of ours will be real and effectual only so far as God’s grace goes with it; and though He may be, and is, pleased to work by His grace even at the hands of the unholy, yet who can say how greatly such unfaithfulness does mar His work, how much is lost which might be gained? How can the other necessities of our character be supplied if we fail here? How can we be students of God’s Word without God’s grace? How can they pray for themselves or their people who have not the Spirit of grace and supplication? How can they draw down the blessed dew on others who even repel it from themselves? Who can have daily audience of our King but those who dwell within His courts? (Bp. S. Wilberforce.)

Witnesses of the resurrection

The fact of Christ’s resurrection was the staple of the first Christian sermon. The apostles did not deal so much in doctrine; but they proclaimed what they had seen. There are three main connections in which the fact is viewed in Scripture. It was—

1. A fact affecting Him, carrying with it necessarily some great truths with regard to His character, nature, and work. And it was in that aspect mainly that the earliest preachers dealt with it.

2. Then, as the Spirit led them to understand more and more of it, it came to be a pattern, pledge, and prophecy of their own.

3. And then it came to be a symbol of spiritual resurrection. The text branches out into three considerations.

I. The witnesses. Here we have the “head of the Apostolic College,” on whose supposed primacy—which is certainly not a “rock”—such tremendous claims have been built, laying down the qualifications and the functions of an apostle. How simply they present themselves to His mind. The qualifications are only personal knowledge of Jesus Christ in His earthly history, because the function is only to attest His resurrection. The same conception lies in Christ’s last designation, “Ye shall be witnesses unto Me.” It appears again and again in the earlier address reported in this book. “This Jesus hath God raised up, whereof we all are witnesses,” etc., etc. How striking the contrast this idea presents to the portentous theories of later times. The work of the apostles in Christ’s lifetime embraced three elements, none of which were peculiar to them—to be with Christ, to preach, and to work miracles; their characteristic work after His ascension was this of witness-bearing. The Church did not owe to them its extension, nor Christian doctrine its form, and whilst Peter and James and John appear in the history, and Matthew wrote a Gospel, and the other James and Jude are the authors of brief Epistles, the rest of the twelve never appear afterwards. This book is not the Acts of the Apostles. It tells the work of Peter alone among the twelve. The Hellenists Stephen and Philip, the Cypriote Barnabas—and the man of Tarsus, greater than they all—these spread the name of Christ beyond the limits of the Holy City and the chosen people. The solemn power of “binding and loosing” was not a prerogative of the twelve, for we read that Jesus came where “the disciples were assembled,” and “He breathed on them, and said, Receive ye the Holy Ghost, whose soever sins ye remit they are remitted.” Where in all this is a trace of the special apostolic powers which have been alleged to be transmitted from them? Nowhere. Who was it that came and said, “Brother Saul, the Lord hath sent me that thou mightest be filled with the Holy Ghost”? A simple “layman.” Who was it that stood by, a

passive and astonished spectator of the communication of spiritual gifts to Gentile converts, and could only say, “Forasmuch, then, as God gave them the like gift, as He did unto us, what was I that I could withstand God?” Peter, the leader of the twelve. Their task was apparently a humbler, really a far more important, one. They had to lay broad and deep the basis for all the growth and grace of the Church in the facts which they witnessed. To that work there can be no successors.

II. The sufficiency of the testimony. Peter regards (as does the whole New Testament) the witness which he and his fellows bore as enough to lay firm and deep the historical fact of the resurrection.

1. If we think of Christianity as being mainly a set of truths, then, of course, the way to prove Christianity is to show the consistency of its truths with one another and with other truths, their derivation from admitted principles, their reasonableness, their adaptation to men’s nature, and the refining and elevating effects of their adoption, and so on. If we think of Christianity, on the other hand, as being first a set of historical facts which carry the doctrines, then the way to prove Christianity is not to show how reasonable it is, etc. These are legitimate ways of establishing principles; but the way to establish a fact is only one—that is, to find somebody that can say, “I know it, for I saw it.” And my belief is that the course of modern “apologetics” has departed from its real stronghold when it has consented to argue the question on these lower and less sufficing grounds. The gospel is first and foremost a history, and you cannot prove that a thing has happened by showing how very desirable it is that it should happen, etc.

all that is irrelevant. It is true because sufficient eye-witnesses assert it.

2. With regard to the sufficiency of the specific evidence—

(1) Suppose you yield up everything that modern scepticism can demand about the date and authorship of the New Testament, we have still left four letters of Paul’s which nobody has ever denied, viz., the Epistles to the Romans, Corinthians, and Galatians, whose dates bring them within five-and-twenty years of the alleged date of Christ’s resurrection, Now we find in all of them the distinct allegation of this fact, and side by side with it the reference to his own vision of the risen Saviour, which carries us up within ten years of the alleged fact. It was not a handful of women who fancied they had seen Him once, very early in dim twilight of morning, but it was half a thousand of them that had beheld Him. He had been seen by them, not once, but often; not far off, but close at hand; not in one place, but in Galilee and Jerusalem; at all hours of the day, abroad and in the house, walking and sitting, speaking and eating, by them singly and in numbers. He had been seen too by incredulous eyes and surprised hearts, who doubted ere they worshipped; and the world may be thankful that they were slow of heart to believe.

(2) Would not this testimony be enough to guarantee any event but this? And if so, why is not it enough to guarantee this, too? If the resurrection be not a fact, then the belief in it was—

(a) A delusion. But it was not; for such an illusion is altogether unexampled. Nations have said, “Our king is not dead—he is gone away and he will come back.” Loving disciples have said, “Our Teacher lives in solitude, and will return to us.” But this is no parallel to these. This is not a fond imagination giving an apparent substance to its own creation, but sense recognising the fact. And to suppose that that should have been the rooted conviction of

hundreds of men that were not idiots finds no parallel in the history and no analogy in legend.

(b) A myth; but a myth does not grow in ten years. And there was no motive to frame if Christ was dead and all was over.

(c) A deceit; but the character of the men, and the absence of self-interest, and the persecutions which they endured, made that inconceivable.

(3) And all this we are asked to put aside at the outrageous assertion which no man that believes in a God can logically maintain, viz., that—

(a) No testimony can reach to the miraculous. But cannot testimony reach to this: I know, because I saw, that a man was dead, and I saw him alive again? If testimony can do that, I think we may safely leave the verbal sophism that it cannot reach to the miraculous to take care of itself.

(b) Miracle is impossible. But that is an illogical begging of the whole question, and cannot avail to brush aside testimony. You cannot smother facts by theories in that fashion. One would like to know how it comes that our modern men of science who protest so much against science being corrupted by metaphysics should commit themselves to an assertion like that? Surely that is stark, staring metaphysics. Let them keep to their own line, and tell us all that crucibles and scalpels can reveal, and we will listen as becomes us. But when they contradict their own principles in order to deny the possibility of miracles, we need only give them back their own words, and ask that the investigation of facts shall not be hampered and clogged with metaphysical prejudices.

III. The importance of the fact which is thus borne witness to.

1. With the Resurrection stands or falls the Divinity of Christ. Christ said, “The Son of man must suffer many things, and the third day He shall rise again.” Now, if Death holds Him still, then what becomes of these words, and of our estimate of the Character of Him, the speaker? Let us hear no more about the pure morality of Jesus Christ. Take away the Resurrection and we have left beautiful precepts, and fair wisdom deformed with a monstrous self-assertion, and the constant reiteration of claims which the event proves to have been baseless. Either He has risen from the dead or His words were blasphemy. “Declared to be the Son of God with power by the resurrection from the dead,” or that which our lips refuse to say even in a hypothesis!

2. With the Resurrection stands or falls Christ’s whole work for our redemption. If He died, like other men, we have no proof that the Cross was anything but a martyr’s. His resurrection is the proof that His death was not the tribute which for Himself He had to pay, but the ransom for us. If He has not risen, He has not put away sin; and if He has not put it away by the sacrifice of Himself, none has, and it remains. We come back to the old dreary alternative: if Christ be not risen your faith is vain, and our preaching is vain, etc. And if He be not risen, there is no resurrection for us; and the world is desolate, and the heaven is empty, and the grave is dark, and sin abides, and death is eternal. Well, then, may we take up the ancient glad salutation, “The Lord is risen”; and turning from these thoughts of the disaster and despair that that awful supposition drags after it, fall back upon the sober certainty, and with the apostle break forth in triumph, “Now is Christ risen from the dead and become the first-fruits of them that slept.” (A. Maclaren, D. D)

MACLAREN, "THE APOSTOLIC WITNESSES

The fact of Christ’s Resurrection was the staple of the first Christian sermon recorded in this Book of the Acts of the Apostles. They did not deal so much in doctrine; they did not dwell very distinctly upon what we call, and rightly call, the atoning death of Christ; out they proclaimed what they had seen with their eyes-that He died and rose again.

And not only was the main subject of their teaching the Resurrection, but it was the Resurrection in one of its aspects and for one specific purpose. There are, speaking roughly, three main connections in which the fact of Christ’s rising from the dead is viewed in Scripture, and these three successively emerge in the consciousness of the Early Church.

It was, first, a fact affecting Him, a testimony concerning Him, carrying with it necessarily some great truths with regard to Him, His character, His nature, and His work. And it was in that aspect mainly that the earliest preachers dealt with it. Then, as reflection and the guidance of God’s good Spirit led them to understand more and more of the treasure which lay in the fact, it came to be to them, next, a pattern, and a pledge, and a prophecy of their own resurrection. The doctrine of man’s immortality and the future life was evolved from it, and was felt to be implied in it. And then it came to be, thirdly and lastly, a symbol or figure of the spiritual resurrection and newness of life into which all they were born who participated in His death. They knew Him first by His Resurrection; they then knew ‘the power of His Resurrection’ as a pledge of their own; and lastly, they knew it as being the pattern to which they were to be conformed even whilst here on earth.

The words which I have read for my text are the Apostle Peter’s own description of what was the office of an Apostle-’to be a witness with us of Christ’s Resurrection.’ And the statement branches out, I think, into three considerations, to which I ask your attention now. First, we have here the witnesses; secondly, we have the sufficiency of their testimony; and thirdly, we have the importance of the fact to which they bear their witness. The Apostles are testimony-bearers. Their witness is enough to establish the fact. The fact to which they witness is all-important for the religion and the hopes of the world.

I. First, then, the Witnesses.

Here we have the ‘head of the Apostolic College,’ the ‘primate’ of the Twelve, on whose supposed primacy-which is certainly not a ‘rock’-such tremendous claims have been built, laying down the qualifications and the functions of an Apostle. How simply they present themselves to his mind! The qualification is only personal knowledge of Jesus Christ in His earthly history, because the function is only to attest His Resurrection. Their work was to bear witness to what they had seen with their eyes; and what was needed, therefore, was nothing more than such familiarity with Christ as should make them competent witnesses to the fact that He died, and to the fact that the same Jesus who had died, and whom they knew so well, rose again and went up to heaven.

The same conception of an Apostle’s work lies in Christ’s last solemn designation of them for their office, where their whole commission is included in the simple words, ‘Ye shall be witnesses unto Me.’ It appears again and again in the earlier addresses reported in this book. ‘This Jesus hath God raised up, whereof we all are witnesses.’ ‘Whom God hath raised from the dead, whereof we are witnesses.’ ‘With great power gave the Apostles witness of the Resurrection.’ ‘We are His witnesses of these things.’ To

Cornelius, Peter speaks of the Apostles as ‘witnesses chosen before of God, who did eat and drink with Him after He rose from the dead’-and whose charge, received from Christ, was ‘to testify that it is He which was ordained of God to be the Judge of quick and dead.’ Paul at Antioch speaks of the Twelve, from whom he distinguishes himself, as being ‘Christ’s witnesses to the people’-and seems to regard them as specially commissioned to the Jewish nation, while he was sent to ‘declare unto you’-Gentiles-the same ‘glad tidings,’ in that ‘God had raised up Jesus again.’ So we might go on accumulating passages, but these will suffice.

I need not spend time in elaborating or emphasising the contrast which the idea of the Apostolic office contained in these simple words presents to the portentous theories of later times. I need only remind you that, according to the Gospels, the work of the Apostles in Christ’s lifetime embraced three elements, none of which were peculiar to them-to be with Christ, to preach, and to work miracles; that their characteristic work after His Ascension was this of witness-bearing; that the Church did not owe to them as a body its extension, nor Christian doctrine its form; that whilst Peter and James and John appear in the history, and Matthew perhaps wrote a Gospel, and the other James and Jude are probably the authors of the brief Epistles which bear their names-the rest of the Twelve never appear in the subsequent history. The Acts of the Apostles is a misnomer for Luke’s second ‘treatise.’ It tells the work of Peter alone among the Twelve. The Hellenists Stephen and Philip, the Cypriote Barnabas, and the man of Tarsus-greater than them all- these spread the name of Christ beyond the limits of the Holy City and the chosen people. The solemn power of ‘binding and loosing’ was not a prerogative of the Twelve, for we read that Jesus came where ‘the disciples were assembled,’ and that ‘the disciples were glad when they saw the Lord’; and ‘He breathed on them, and said, “Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted.”‘

Where in all this is there a trace of the special Apostolic powers which have been alleged to be transmitted from them? Nowhere. Who was it that came and said, ‘Brother Saul, the Lord hath sent me that thou mightest be filled with the Holy Ghost’? A simple ‘layman’! Who was it that stood by, a passive and astonished spectator of the communication of spiritual gifts to Gentile converts, and could only say, ‘Forasmuch, then, as God gave them the like gift, as He did unto us, what was I that I could withstand God?’ Peter, the leader of the Twelve!

Their task was apparently a humbler, really a far more important one. Their place was apparently a lowlier, really a loftier one. They had to lay broad and deep the basis for all the growth and grace of the Church, in the facts which they witnessed. Their work abides; and when the Celestial City is revealed to our longing hearts, in its foundations will be read ‘the names of the twelve Apostles of the Lamb.’ Their office was testimony; and their testimony was to this effect-’Hearken, we eleven men knew this Jesus. Some of us knew Him when He was a boy, and lived beside that little village where He was brought up. We were with Him for three whole years in close contact day and night. We all of us, though we were cowards, stood afar off with a handful of women when He was crucified. We saw Him dead. We saw His grave. We saw Him living, and we touched Him, and handled Him, and He ate and drank with us; and we, sinners that we are that tell it you, we went out with Him to the top of Olivet, and we saw Him go up into the skies. Do you believe us or do you not? We do not come in the first place to preach doctrines. We are not thinkers or moralists. We are plain men, telling a plain story, to the truth of which we pledge our senses. We do not want compliments about our spiritual elevation, or our pure morality. We do not want reverence as possessors of mysterious and exclusive powers. We want you to believe us as honest men, relating what we have seen. There are eleven of us, and there are five hundred at our back, and

we have all got the one simple story to tell. It is, indeed, a gospel, a philosophy, a theology, the reconciliation of earth and heaven, the revelation of God to man, and of man to himself, the unveiling of the future world, the basis of hope; but we bring it to you first as a thing that happened upon this earth of ours, which we saw with our eyes, and of which we are the witnesses.’

To that work there can be no successors. Some of the Apostles were inspired to be the writers of the authoritative fountains of religious truth; but that gift did not belong to them all, and was not the distinctive possession of the Twelve. The power of working miracles, and of communicating supernatural gifts, was not confined to them, but is found exercised by other believers, as well as by a whole ‘presbytery.’ And as for what was properly their task, and their qualifications, there can be no succession, for there is nothing to succeed to, but what cannot be transmitted-the sight of the risen Saviour, and the witness to His Resurrection as a fact certified by their senses.

II. The sufficiency of the testimony.

Peter regards (as does the whole New Testament, and as did Peter’s Master, when He appointed these men) the witness which he and his fellows bore as enough to lay firm and deep the historical fact of the Resurrection of Jesus Christ.

The first point that I would suggest here is this: if we think of Christianity as being mainly a set of truths-spiritual, moral, intellectual-then, of course, the way to prove Christianity is to show the consistency of that body of truths with one another, their consistency with other truths, their derivation from admitted principles, their reasonableness, their adaptation to men’s nature, the refining and elevating effects of their adoption, and so on. If we think of Christianity, on the other hand, as being first a set of historical facts which carry the doctrines, then the way to prove Christianity is not to show how reasonable it is, not to show how it has been anticipated and expected and desired, not to show how it corresponds with men’s needs and men’s longings, not to show what large and blessed results follow from its acceptance. All these are legitimate ways of establishing principles; but the way to establish a fact is only one-that is, to find somebody that can say, ‘I know it, for I saw it.’

And my belief is that the course of modern ‘apologetics,’ as they are called-methods of defending Christianity-has followed too slavishly the devious course of modern antagonism, and has departed from its real stronghold when it has consented to argue the question on these (as I take them to be) lower and less sufficing grounds. I am thankful to adopt all that wise Christian apologists may have said in regard to the reasonableness of Christianity; its correspondence with men’s wants, the blessings that follow from it, and so forth; but the Gospel is first and foremost a history, and you cannot prove that a thing has happened by showing how very desirable it is that it should happen, how reasonable it is to expect that it should happen, what good results would follow from believing that it has happened-all that is irrelevant. Think of it as first a history, and then you are shut up to the old-fashioned line of evidence, irrefragable as I take it to be, to which all these others may afterwards be appended as confirmatory. It is true, because sufficient eye-witnesses assert it. It did happen, because it is commended to us by the ordinary canons of evidence which we accept in regard to all other matters of fact.

With regard to the sufficiency of the specific evidence here, I wish to make only one or two observations.

Suppose you yield up everything that the most craving and unreasonable modern scepticism can demand as to the date and authorship of these tracts that make the New

Testament, we have still left four letters of the Apostle Paul, which no one has ever denied, which the very extremest professors of the ‘higher criticism’ themselves accept. These four are the Epistles to the Romans, the first and second to the Corinthians, and that to the Galatians. The dates which are assigned to these four letters by any one, believer or unbeliever, bring them within five-and-twenty years of the alleged date of Christ’s resurrection.

Then what do we find in these undeniably and admittedly genuine letters, written a quarter of a century after the supposed fact? We find in all of them reference to it-the distinct allegation of it. We find in one of them that the Apostle states it as being the substance of his preaching and of his brethren’s preaching, that ‘Christ died and rose again according to the Scriptures,’ and that He was seen by individuals, by multitudes, by a whole five hundred, the greater portion of whom were living and available as witnesses when he wrote.

And we find that side by side with this statement, there is the reference to his own vision of the risen Saviour, which carries us up within ten years of the alleged fact. So, then, by the evidence of admittedly genuine documents, which are dealing with a state of things ten years after the supposed resurrection, there was a unanimous concurrence of belief on the part of the whole primitive Church, so that even the heretics who said that there was no resurrection of the dead could be argued with on the ground of their belief in Christ’s Resurrection. The whole Church with one voice asserted it. And there were hundreds of living men ready to attest it. It was not a handful of women who fancied they had seen Him once, very early in the dim twilight of a spring morning-but it was half a thousand that had beheld Him. He had been seen by them not once, but often; not far off, but close at hand; not in one place, but in Galilee and Jerusalem; not under one set of circumstances, but at all hours of the day, abroad and in the house, walking and sitting, speaking and eating, by them singly and in numbers. He had not been seen only by excited expectants of His appearance, but by incredulous eyes and surprised hearts, who doubted ere they worshipped, and paused before they said, ‘My Lord and my God!’ They neither hoped that He would rise, nor believed that He had risen; and the world may be thankful that they were ‘slow of heart to believe.’

Would not the testimony which can be alleged for Christ’s Resurrection be enough to guarantee any event but this? And if so, why is it not enough to guarantee this too? If, as nobody denies, the Early Church, within ten years of Christ’s Resurrection, believed in His Resurrection, and were ready to go, and did, many of them, go to the death in assertion of their veracity in declaring it, then one of two things-Either they were right or they were wrong; and if the latter, one of two things-If the Resurrection be not a fact, then that belief was either a delusion or a deceit.

It was not a delusion, for such an illusion is altogether unexampled; and it is absurd to think of it as being shared by a multitude like the Early Church. Nations have said, ‘Our King is not dead-he is gone away and he will come back.’ Loving disciples have said, ‘Our Teacher lives in solitude and will return to us.’ But this is no parallel to these. This is not a fond imagination giving an apparent substance to its own creation, but sense recognising first the fact, ‘He is dead,’ and then, in opposition to expectation, and when hope had sickened to despair, recognising the astounding fact, ‘He liveth that was dead’; and to suppose that that should have been the rooted conviction of hundreds of men who were not idiots, finds no parallel in the history of human illusions, and no analogy in such legends as those to which I have referred.

It was not a myth, for a myth does not grow in ten years. And there was no motive to frame one, if Christ was dead and all was over. It was not a deceit, for the character of

the men, and the character of the associated morality, and the obvious absence of all self-interest, and the persecutions and sorrows which they endured, make it inconceivable that the fairest building that ever hath been reared in the world, and which is cemented by men’s blood, should be built upon the mud and slime of a conscious deceit!

And all this we are asked to put aside at the bidding of a glaring begging of the whole question, and an outrageous assertion which no man that believes in a God at all can logically maintain, viz. that no testimony can reach to the miraculous, or that miracles are impossible.

No testimony reach to the miraculous! Well, put it into a concrete form. Can testimony not reach to this: ‘I know, because I saw, that a man was dead; I know, because I saw, a dead man live again’? If testimony can do that, I think we may safely leave the verbal sophism that it cannot reach to the miraculous to take care of itself.

And, then, with regard to the other assumption-miracle is impossible. That is an illogical begging of the whole question in dispute. It cannot avail to brush aside testimony. You cannot smother facts by theories in that fashion. Again, one would like to know how it comes that our modern men of science, who protest so much against science being corrupted by metaphysics, should commit themselves to an assertion like that? Surely that is stark, staring metaphysics. It seems as if they thought that the ‘metaphysics’ which said that there was anything behind the physical universe was unscientific; but that the metaphysics which said that there was nothing behind physics was quite legitimate, and ought to be allowed to pass muster. What have the votaries of pure physical science, who hold the barren word-contests of theology and the proud pretensions of philosophy in such contempt, to do out-Heroding Herod in that fashion, and venturing on metaphysical assertions of such a sort? Let them keep to their own line, and tell us all that crucibles and scalpels can reveal, and we will listen as becomes us. But when they contradict their own principles in order to deny the possibility of miracle, we need only give them back their own words, and ask that the investigation of facts shall not be hampered and clogged with metaphysical prejudices. No! no! Christ made no mistake when He built His Church upon that rock-the historical evidence of a resurrection from the dead, though all the wise men of Areopagus hill may make its cliffs ring with mocking laughter when we say, upon Easter morning, ‘The Lord is risen indeed!’

III. There is a final consideration connected with these words, which I must deal with very briefly-the importance of the fact which is thus borne witness to.

I have already pointed out that the Resurrection of Christ is viewed in Scripture in three aspects: in its bearing upon His nature and work, as a pattern for our future, and as a symbol of our present newness of life. The importance to which I refer now applies only to that first aspect.

With the Resurrection of Jesus Christ stands or falls the Divinity of Christ. As Paul said, in that letter to which I have referred, ‘Declared to be the Son of God, with power by the resurrection from the dead.’ As Peter said in the sermon that follows this one of our text, ‘God hath made this same Jesus, whom ye have crucified, both Lord and Christ.’ As Paul said, on Mars Hill, ‘He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead.’

The case is this. Jesus lived as we know, and in the course of that life claimed to be the

Son of God. He made such broad and strange assertions as these-’I and My Father are One.’ ‘I am the Way, and the Truth, and the Life.’ ‘I am the Resurrection and the Life.’ ‘He that believeth on Me shall never die.’ ‘The Son of Man must suffer many things, and the third day He shall rise again.’ Thus speaking He dies, and rises again and passes into the heavens. That is the last mightiest utterance of the same testimony, which spake from heaven at His baptism, ‘This is My beloved Son, in whom I am well pleased!’ If He be risen from the dead, then His loftiest claims are confirmed from the throne, and we can see in Him, the Son of God. But if death holds Him still, and ‘the Syrian stars look down upon His grave,’ as a modern poet tells us in his dainty English that they do, then what becomes of these words of His, and of our estimate of the character of Him, the speaker? Let us hear no more about the pure morality of Jesus Christ, and the beauty of His calm and lofty teaching, and the rest of it. Take away His resurrection from the dead, and we have left beautiful precepts, and fair wisdom, deformed with a monstrous self-assertion and the constant reiteration of claims which the event proves to have been baseless. Either He has risen from the dead or His words were blasphemy. Men nowadays talk very lightly of throwing aside the supernatural portions of the Gospel history, and retaining reverence for the great Teacher, the pure moralist of Nazareth. The Pharisees put the issue more coarsely and truly when they said, ‘That deceiver said, while He was yet alive, after three days I will rise again.’ Yes! one or the other. ‘Declared to be the Son of God with power by the resurrection from the dead,’ or-that which our lips refuse to say even as a hypothesis!

Still further, with the Resurrection stands or falls Christ’s whole work for our redemption. If He died, like other men-if that awful bony hand has got its grip upon Him too, then we have no proof that the cross was anything but a martyr’s cross. His Resurrection is the proof of His completed work of redemption. It is the proof-followed as it is by His Ascension-that His death was not the tribute which for Himself He had to pay, but the ransom for us. His Resurrection is the condition of His present activity. If He has not risen, He has not put away sin; and if He has not put it away by the sacrifice of Himself, none has, and it remains. We come back to the old dreary alternative: ‘if Christ be not risen, your faith is vain, and our preaching is vain. Ye are yet in your sins, and they which have fallen asleep in Christ’ with unfulfilled hopes fixed upon a baseless vision-they of whom we hoped, through our tears, that they live with Him-they ‘are perished.’ For, if He be not risen, there is no resurrection; and, if He be not risen, there is no forgiveness; and, if He be not risen, there is no Son of God; and the world is desolate, and the heaven is empty, and the grave is dark, and sin abides, and death is eternal. If Christ be dead, then that awful vision is true, ‘As I looked up into the immeasurable heavens for the Divine Eye, it froze me with an empty, bottomless eye-socket.’

There is nothing between us and darkness, despair, death, but that ancient message, ‘I declare unto you the Gospel which I preach, by which ye are saved if ye keep in memory what I preached unto you, how that Christ died for our sins according to the Scriptures, and that He was raised the third day according to the Scriptures.’

Well, then, may we take up the ancient glad salutation, ‘The Lord is risen!’ and, turning from these thoughts of the disaster and despair that that awful supposition drags after it, fall back upon sober certainty, and with the Apostle break forth in triumph, ‘Now is Christ risen from the dead, and become the first-fruits of them that slept’!

CALVIN, "23.They were to choose one only into the room of Judas; they present two. Here may a question be asked, Why they were not contented with one only? Was it

because they were so like, that they could not discern whether was more fit? This truly had been no sufficient reason why they should suffer it to be decided by lots. And also it seemeth that Joseph was of greater estimation otherwise; or was it because they were diversely affectioned? But this seemeth scarce probable, neither is this to be admitted as true, because of that most excellent testimony which Luke did give a little before of their unity and agreement. Lastly, It had been very absurd for them to have polluted the election of the apostle with such strife and contention. (70) But for this cause did they use the casting of lots, that it might be known that Matthias was not only chosen by the VOICES of men, but also that he was made by the determination and judgment of God.

For there was this difference between the apostles and the pastors, that the pastors were chosen simply by the Church, the apostles were called of God. In which respect Paul, in the preface of his Epistle to the Galatians, (Galatians 1:2,) doth profess himself to be an apostle, “neither of men, neither made by man.” Therefore, like as the dignity of this function was excellent, so was it meet that in the choosing of Matthias, the chief judgment should be left unto God, howsoever men did their duty. Christ by his own mouth did appoint the rest; therefore, if Matthias had been chosen only by man to be one of them, he should have had less authority than they. This was very ORDERLY done, (71) that the disciples should present unto God those whom they thought to be the best; and he should choose to himself whom he knew to be most fit, so that God, by the fall of the lot, doth pronounce that he did allow of the apostleship of Matthias. But the apostles might seem to have dealt very rashly and disorderly, which laid so great and weighty a matter upon a lot; for what certainty could they gather thereby? I answer, that they did it only as they were moved thereunto by the Holy Spirit; for although Luke doth not express this, yet, because he will not accuse the disciples of rashness, but rather doth show that this election was lawful and approved of God; I say, therefore, that they went this way to work, being moved by the Spirit, like as they were directed in all the action by the same Spirit. But why do they not pray that God would choose whom he would out of the whole multitude? Why do they restrain his judgment unto two? Is not this to rob God of his liberty, when as they tie him, and, as it were, make him subject unto their voices and consents? (72) But whosoever shall quietly ponder the matter shall plainly perceive, by the drift of Luke, that the disciples durst do nothing but that which they knew was their duty to do, and was commanded them by the Lord. As for the contentious, let them go shake their ears. (73)

SBC, "The Christian Ministry

I. Consider what may be gathered, in regard to the office and qualifications of an Apostle, from that portion of Scripture brought before you by the services of the day. You will observe that St. Peter defines the office as that of being a witness to the resurrection of Christ, and requires that the appointed individual should be taken from those who had been associated with Christ through His earthly ministrations. So thoroughly is the resurrection an epitome of redemption—so completely may the whole of Christianity, whether as to evidence or doctrine, be gathered into the one truth, "The Lord is risen, the Lord is risen indeed,"—that in witnessing to the event which Easter commemorates, they witnessed to all which a sinful world was most concerned to know.

II. But why, if it were only of the resurrection that the apostles were to be witnesses—if they witnessed to everything in witnessing to this—was it necessary that the man chosen to the apostleship should be selected from those who had from the first been associated

with Christ? The necessity is alleged in the text, and its reasons may be easily discerned. Those alone were fitted to bear testimony that Christ had risen, who had been much with Him before He went down into the grave, and much with Him after he had left it. Unless both conditions were fulfilled, there could be no convincing testimony. The Apostle must have been much with Christ not only after His resurrection, but before His crucifixion; for thus alone could he be fit to judge whether it was actually the Being who had been nailed to the tree, who was now claiming to have overcome death. We see, then, how St. Peter gathers into our text a just description of the qualifications of an apostle. It was the resurrection to which they were to give prominence and on which they were to lay stress, and if it were of the resurrection that the Apostles were called to be witnesses, their having been associated from first to last with Christ was indispensable to the placing their testimony beyond the reach of cavil. We see, therefore, with what propriety St. Peter declared that "Of those who had companied with us all the time that the Lord was among us, must one be ordained to be a witness with us of His resurrection."

H. Melvill, Penny Pulpit, No. 1858

I. We here see one secret of the superhuman strength which sustained the Apostles in the fiery trials through which they were destined to pass. They were strong, not because of any secret possession peculiar to them as Apostles, but simply because the mysteries of another world, closing in around them, had become an abiding vision, and issued through their faithfulness to the work of grace within them, in a consistent conformity of thought and act which was above the world. They had, therefore, in all their bearing a singleness, an ease, a dignity, an energy, before which the powers of this lower world gave way. They thus acted and suffered, because they lived and moved in the realities of an inner creation, which imparted its own colour and tone to all their views and judgments. Rut this grave power was independent of their special gift as Apostles, and was promised to abide in the Church for ever.

II. This aspect of the lives of the Apostles bears on our own history. We are so apt to look on the life depicted in the Acts of the Apostles as a kind of heroic form of Christianity, which has passed away, and that we have inherited only the possibilities of a lower state, more accommodated to the actual circumstances of modern society. Such a supposition is fatal to all high sanctity or real faithfulness. Moreover, it is to mistake the very meaning and object of the Acts of the Apostles. In the Acts we behold the Church in its abiding form, as it arose through the indwelling of the Holy Ghost, and as it was promised to continue through the grace of His unfailing presence even to the end.

III. The following simple rules will by the grace of God tend to cherish that pure inner light on which the increase of spiritual perception depends. (1) Fill up some of the vacant spaces of the day with recurring ejaculatory prayers. (2) Practice con-temptation in some form, however simple. (3) Study Holy Scripture at times in prayer on your knees. (4) Learn to view all acts, all words and thoughts, as they will appear at the day of judgment. (5) Beware of a religion which depends on ardent impulses or occasional efforts.

T. T. Carter, Sermons, p. 151.

CHADWICK, "Peter sets qualifications for nomination. Whether or not Peter was justified in interpreting the Scripture the way he did, and use it as reason to call for a

replacement of Judas, once this was accepted, they had no difficulty letting him name the criteria for this successor. The same thing appears to happen in Chapter 6 when the Apostles set the qualifications for additional leaders. The main concern for Peter, and evidently the others who went along with him, was that the person chosen be one who had been with Jesus. For anyone who is moving towards Christian leadership, or is being considered for such, this is certainly the right place to begin. What is called for here is not mere acquaintance, but intimate relationship that is the product of faithful fellowship.

The expression "in and out" intrigues me. What they wanted was a leader who was with the other disciples during the time that Jesus "came in and went out among us." In other words, someone who was always available and accessible to Jesus. Now of course Jesus is with us always, by the presence of the Holy Spirit, But are we available and accessible to Him? Perhaps we need a refresher course on "Practicing the Presence." This also acknowledges that indeed there were others who followed Jesus besides the twelve.

I wonder if my name would have been considered, according to this one criterion. Of course I wasn't there physically, but have I been with the disciples, past and present, when Jesus was and is coming to meet with them? It was noticed even by the ungodly leaders who interrogated the disciples that "they had been with Jesus". Would people even outside the church notice that of me?

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.”

BARES, "Beginning from the baptism of John - The words “beginning from” in the original refer to the Lord Jesus. The meaning may be thus expressed, “during all the time in which the Lord Jesus, beginning (his ministry) at the time when he was baptized by John, went in and out among us, until the time when he was taken up,” etc. From those who had during that time been the constant companions of the Lord Jesus must one be taken, who would thus be a witness of his whole ministry.

Must one be ordained - It is fit or proper that one should be ordained. The reason of this was, that Jesus had originally chosen the number twelve for this work, and as one

of them had fallen, it was proper that the vacancy should be filled by some person equally qualified for the office. The reason why it was proper that he should be taken from the seventy disciples was, that they had been particularly distinguished by Jesus himself, and had been witnesses of most of his public life, Luke 10:1-16. The word “ordained” with us has a fixed and definite signification. It means to set apart to a sacred office with proper forms and solemnities, commonly by the imposition of hands. But this is not, of necessity, the meaning of this passage. The Greek word usually denoting “ordination” is not used here. The expression is literally, “must one be, or become,

γενέσθαι genesthai, a witness with us of his resurrection.” The expression does not imply

that he must be set apart in any particular manner, but simply that one should be designated or appointed for this specific purpose, to be a witness of the resurrection of Christ.

CLARKE, "Beginning from the baptism of John - From the time that Christ was baptized by John in Jordan; for it was at that time that his public ministry properly began.

Must one be ordained - This translation misleads every reader who cannot

examine the original text. There is no term for ordained in the Greek: γενεσθαι, to be, is

the only word in the verse to which this interpretation can be applied. The New Testament printed at London, by Robert Barker, the king’s printer, in 1615, renders this and the preceding verse more faithfully and more clearly than our common version: Wherefore of these men who have companied with us, all the time that the Lord Jesus was conversant among us, beginning from the baptism of John, unto the day he was taken up from us, must one of them Be Made a witness with us of his resurrection. The word ordained would naturally lead most readers to suppose that some ecclesiastical rite was used on the occasion, such as imposition of hands, etc., although nothing of the kind appears to have been employed.

GILL, "Beginning from the baptism of John,.... Not from the time trial John first administered the ordinance of baptism; for Christ was not so soon made known, or had followers; but from the time of the administration of it by John, to Christ, when he was made known to Israel; and quickly upon this, he called his disciples, and entered on his public ministry: now Peter moves, that one who had been so early a follower of Christ, who had heard his excellent discourses, and seen his miracles, and who had steadfastly and constantly adhered to him, might be chosen in the room of Judas; one whose faith in Christ, love to him, and firmness of mind to abide by him, had been sufficiently tried and proved; who had continued with Christ and his apostles, from the beginning of his ministry, to that time: or as Peter adds,

unto the same day that he was taken up from us; by angels, and received by a cloud, and carried up to heaven; or "he ascended from us", as the Ethiopic version renders it; or "lifted up himself from us", as the Arabic version; for as he raised himself from the dead by his own power, by the same he could raise himself up from earth to heaven; the sense is, to the time of his ascension to heaven, whether by himself, or by the ministry of angels:

must one be ordained; there was a necessity of this, partly on the account of the above prophecy, and partly to keep up the number of the twelve apostles, Christ had thought fit to pitch upon; answering to the twelve tribes of Israel, and to the twelve

gates, and twelve foundations of the new Jerusalem: and this choice or ordination was moved to be made, and was made, not by the other eleven apostles, but by the whole company of an hundred and twenty; for these are the persons addressed by the apostle, and to whom he said, as the Arabic version renders it, "one of these men ye must choose": and if the choice and ordination of such an extraordinary officer was made by the whole community, then much more ought the choice and ordination of inferior officers be by them: the end of this choice was,

to be a witness with us of his resurrection; the resurrection of Christ from the dead, which supposes his incarnation and life, and so his obedience, ministry, and miracles in it; and also his sufferings and death, with all the benefits and advantages thereof; and is particularly mentioned, because it not only supposes and includes the above things, but is the principal article, basis, and foundation of the Christian religion; and the sign which Christ gave to the Jews, of the truth of his being the Messiah; and was what the disciples were chosen to be witnesses of; and a principal part of their ministry was to testify it to men: and since this was their work and business, it was necessary that one should be chosen, and joined with them, who had been with them, and with Jesus, from the beginning, to the time of his ascension; and who was an eyewitness of his resurrection, that he might join with the apostles in their testimony.

JAMISON, "Beginning from the baptism of John— by whom our Lord was not only Himself baptized, but first officially announced and introduced to his own disciples.

unto that same day when he was taken up from us, must one be ordained to be a witness with us of his resurrection— How clearly is the primary office of the apostles here expressed: (1) to testify, from personal observation, to the one great fact of “the resurrection of the Lord Jesus”; (2) to show how this glorified His whole previous life, of which they were constant observers, and established His divine claims.

CHADWICK, "Once again we notice the prominence of John's ministry. His baptism of Jesus is seen as the beginning point of Jesus public ministry. Peter's concern was that the witness to the resurrection not suffer due to the demise of Judas. And this is the central function of the Apostles then, and I believe still now, to speak publicly of the resurrection of Jesus. Without the resurrection, Christianity would be lifeless and powerless. Please, let's not limit our proclamation of resurrection to Easter Sunday! Notice too that this is customarily a collective witness. The new leader to be chosen will perform his witness in the company of the others. Isolated Christians and leaders will rarely be strong, or strong for long. There is no word in the Greek that expressly speaks of ordination. The word is simply "become." However, one cannot deny that the person chosen is to have his name on a special list, to be recognized as being set apart from the others.

If Peter was wrong, or typically impetuous about filling the vacancy, it may be because the spot was meant for any other person to pick up the dropped torch. Paul perhaps, Barnabas perhaps, both of whom were called apostles? Or Timothy, or Aristarches, or Phoebe, or Agustine, or Luther, or Billy Graham, or Neil Chadwick? It might be good to see it this way and then seek to fulfill the simple requirements: be faithful in the presence of Jesus, and be willing to serve as a servant and lead as an apostle.

23 So they nominated two men: Joseph called

Barsabbas (also known as Justus) and Matthias.

BARES, "And they appointed two - They proposed, or, as we should say, nominated two. Literally, they placed two, or made them to stand forth, as persons do who are candidates for office. These two were probably-more distinguished by prudence, wisdom, piety, and age than the others, and they were so nearly equal in qualifications that they could not determine which was the best suited for the office.

Joseph called Barsabas ... - It is not certainly known what the name Barsabas denotes. The Syriac word “Bar” means “son,” and the word “Sabas” has been translated “an oath, rest, quiet, or captivity.” Why the name was given to Joseph is not known but probably it was the family name - Joseph son of Sabas. Some have conjectured that this was the same man who, in Act_4:36, is called Barnabas. But of this there is no proof. Lightfoot supposes that he was the son of Alpheus and brother of James the Less, and that he was chosen on account of his relationship to the family of the Lord Jesus.

Was surnamed Justus - Who was called Justus. This is a Latin name, meaning just, and was probably given him on account of his distinguished integrity. It was not uncommon among the Jews for a man to have several names, Mat_10:3.

And Matthias - Nothing is known of the family of this man, or of his character, further than that he was numbered with the apostles, and shared their lot in the toils, the persecutions, and the honors of preaching the gospel to mankind.

CLARKE, "They appointed two - These two were probably of the number of the seventy disciples; and, in this respect, well fitted to fill up the place. It is likely that the disciples themselves were divided in opinion which of these two was the most proper person, and therefore laid the matter before God, that he might decide it by the lot. No more than two candidates were presented; probably because the attention of the brethren had been drawn to those two alone, as having been most intimately acquainted with our Lord, or in being better qualified for the work than any of the rest; but they knew not which to prefer.

Joseph called Barsabas - Some MSS. read Joses Barnabas, making him the same with Joses Barnabas, Act_4:36. But the person here is distinguished from the person there, by being called Justus.

GILL, "And they appointed two,.... The motion made by Peter was attended to by the whole company; they approved of it, and accordingly proposed two persons by name; one of which was to be chosen, not by the apostles, but by the whole assembly. The Arabic version reads, "he appointed two", as if Peter singly did this: contrary to all copies, and other versions, and to the context; which shows, that the whole body of the people were concerned in this affair, who prayed and gave forth their lots and suffrages: the persons nominated were,

Joseph called Barsabas, who was surnamed Justus, and Matthias. The former of these has three names; in one ancient copy of Beza's he is called Joses; and by some thought to be the same with Joses, surnamed Barnabas, in Act_4:36 partly because in one copy, and in the Syriac version there, that Joses is called Joseph; and partly, because of the nearness in sound between Barsabas and Barnabas: hence the Ethiopic version here reads, "Joseph, who was called Barnabas", and so Beza's most ancient copy; but though Joses is here meant for Jose, or Joses is, with the Jews, an abbreviation of Joseph; yet not Joses the Levite, who was of the country of Cyprus, but Joses of Galilee, the son of Alphaeus and Mary; and who had two brothers, James and Jude, already apostles; see Mat_13:55. Moreover, though the two names, Barnabas and Barsabas, differ little in sound, yet much in sense: the former is interpreted "the son of consolation", Act_4:36 but the latter signifies much the same with Bathsheba; as that may be interpreted "the daughter", this "the son of an oath"; or as others, "a son of wisdom"; and by others, "the son of fulness"; I should choose to take it to be the same

name with בר�סבא, and interpret it, "the son of an old man"; as Alphaeus might be, when

Joses, or Joseph was born, and he be the younger brother of James and Jude; as for his surname Justus, this was a name not only in use among the Grecians and Romans,

especially the latter, but among the Jews: hence we often read of Rabbi יוסטא, "Justa",

and sometimes, יוסטי, "Justi", and at other times, יוסטאי "Justai" (x) whether he had this

surname from his being a very just man, as Aristides was called Aristides the just; and so Simeon the high priest, the last of Ezra's great synagogue, was called Simeon the just (y); and so James the brother of this Joseph, or Joses, was called by the Jews (z); and it may be, that he himself might have his name from the patriarch Joseph, who used to be

called by them, Joseph, הצדיק, "the just" (a): for Matthias, his name is Jewish, and he was

no doubt a Jew; hence we read רבי�מתיא, "Rabbi Matthia ben Charash" (b); his name

signifying the same as Nathanael does, namely, the gift of God, made Dr. Lightfoot conjecture they might be the same; but this agrees not with another conjecture that learned man, who elsewhere thinks, that Bartholomew and Nathanael were the same; and if so, he must have been an apostle already; Clemens of Alexandria was of opinion, that this Matthias was Zacchaeus (c),

HENRY, "The nomination of the person that was to succeed Judas in his office as an apostle.

1. Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place (Act_1:23): They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nominated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks (Col_4:11), and who is said to be of the circumcision, a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets?Some think this Joseph is he that is called Joses (Mar_6:3), the brother of James the less (Mar_15:40), and was called Joses the just, as he was called James the just. Some confound this with that Joses mentioned Act_4:36. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas - a son of

consolation; this Barsabas - a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was the fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it.

BIBLICAL ILLUSTRATOR, "And they appointed two.

An election sermon

This, the earliest, stands remarkably distinguished from the episcopal elections of after ages. Every one acquainted with history knows that the election of a bishop was one of the fiercest questions which shook the Church of Christ. Appointment by the people. Presbyters. Various customs. Anecdote of Ambrose of Milan. Appointment by the Emperor or Bishop of Rome. Quarrel of ages between the Emperor and the Pope. Consider—

I. The object of the election. To elect a bishop of the universal Church. It might be that in process of time the apostle should be appointed to a particular city—as St. James was to Jerusalem. But his duty was owed to the Church in general, and not to that particular city; and if he had allowed local interests to stand before the interests of the whole, he would have neglected the duty of his high office, and if those who appointed him considered the interest of Jerusalem instead of the Church universal, they would have failed in their duty. In the third century Cyprian stated this principle: “The Episcopate, one and indivisible, held in its entirety by each bishop, every part standing for the whole.” The political application is plain. Each legislator legislates for the country, not for a county or town. Each elector holds his franchise as a sacred trust, to be exercised not for his town, or faction, or himself, or his friends, but for the general weal of the people of England. We are not to be biassed by asking what charity does a candidate support, nor by his view of some local question, nor by his support of Tractarian or Evangelical societies. We are, in our high responsibility, selecting, not a president for a religious society, nor a patron of a town, nor a subscriber to an hospital, but a legislator for England.

II. The mode of the election. It was partly human, partly Divine. The human element is plain enough in that it was popular. The Divine element lay in this that it was overruled by God. The selected one might be the chosen of the people, yet not the chosen of God. Hence they prayed, “Thou Lord, which knowest the hearts of all men,” etc. The common notion is, vox populi vox—i.e., a law is right because it is a people’s will. We have not quite gone to this length in England. On the Continent it has long been prevalent. Possibly it is the expression of that Antichrist “who showeth himself that he is God”; self-will setting itself up paramount to the will of God. The vox populi is sometimes vox,sometimes not. It was so when the people rescued Jonathan from his father’s unjust sentence: and when, after the contest between Elijah and the prophets of Baal, they cried, “The Lord He is God.” But not when, in Moses’ absence, they required Aaron to make them a golden calf for a god. Or when they shouted, “Great is Diana of the Ephesians!” or “Crucify Him!” Politicians eagerly debate the question, how best to secure a fair representation of the people’s voice—a question not to be put aside. But the Christian sets a question deeper far than this—how the popular will shall truly represent the will of God. And we shall attain this, not by nicely balancing interest against interest, much less by manoeuvring to defeat the opposite cause; but by each doing all he can to rouse himself and others to a high sense of responsibility. It is a noble thought, that of

every elector going to vote, as these men did, for the Church, for the people, for God, and for the right, earnestly anxious that he and others should do right. Else this was an appeal to chance and not to God; and every election, by ballot or by suffrage, is else an appeal to chance.

III. The spirit.

1. A religious spirit. “They prayed,” etc. Now, we shall be met here by an objection. This was a religious work—the selection of an apostle; but the choice of a representative is only a secular one. But it is not the occupation, but the spirit which makes the difference. The election of a bishop may be most secular; the election of a representative may be religious. St. Paul taught that nothing is profane. Sanctified by the Word of God and prayer, St. Peter learned that nothing is common or unclean. Many relics remain to us from our religious forefathers indicative of this truth. Grace before meals. Dei gratia on coins of the realm; “In the name of God,” at the commencement of wills; oaths in court of justice—all proclaim that the simplest acts of our domestic and political life are sacred or profane according to the spirit in which they are performed; not in the question whether they are done for the State or the Church, but whether with God or without God. Observe: It is not the preluding such an election with public prayer that would make it a religious act. It is religious so far as each man discharges his part as a duty and solemn responsibility. If looked on in this spirit would the debauchery, which is fostered by rich men of all parties among the poor for their own purposes, be possible? Would they, for the sake of one vote, or a hundred votes, brutalise their fellow creatures?

2. It was done conscientiously. Each Christian found himself in possession of a new right—that of giving a vote or casting a lot. Like all rights, it was a duty. He had not a right to do what he liked, only to do right. And if any one had swayed him to support the cause of Barsabas or that of Matthias on any motives except this one—“You ought”—he had so far injured his conscience. The worst of crimes is to injure a human conscience. Now bribery is a sin. Not because a particular law has been made against it, but because it lowers the sense of personal responsibility. And whether you do directly by giving, indirectly by withdrawing, assistance, or patronage—you sin against Christ.

3. It was not done from personal interest. If the supporters of the two candidates had been influenced by such considerations as bloodrelationship, or the chance of favour and promotion, a high function would have been degraded. In secular matters, however, we do not judge so. A man generally decides according to his professional or his personal interests. You know almost to a certainty beforehand which way a man will vote, if you know his profession. Partly no doubt, this is involuntarily—the result of those prejudices which attach to us all from association. But it is partly voluntary. We know that we are thinking not of the general good, but of our own interests. And thus a farmer would think himself justified in looking at a question simply as it affected his class, and a noble as it affected his caste, and a working man as it bore upon the working classes. Brethren, we are Christians. Something of a principle higher than this ought to be ours. What is the law of the Cross of Christ? The sacrifice of the One for the whole, the cheerful surrender of the few for the many. Else, what do we more than others? These are fine words—patriotism, public principle, purity. Be sure these words are but sentimental expressions, except as they spring out of the Cross of Christ. (F. W. Robertson, M. A.)

The election of Matthias

Let us pause a little to meditate upon an objection which might have been here raised. Why fill up what Christ Himself left vacant? some short-sighted objector might have urged; and yet we see good reason why Christ may have omitted to supply the place of Judas, and may have designed that the apostles themselves should have done so. Our Lord Jesus Christ gifted His apostles with corporate power; He bestowed upon them authority to act in His stead and name; and it is not God’s way of action to grant power and authority, and then to allow it to remain unexercised and undeveloped. When God confers any gift He expects that it shall be used for His honour and man’s benefit. The Lord thus wished to teach the Church from earliest days to walk alone. The apostles had been long enough depending on His personal presence and guidance, and now, that they might learn to exercise the privileges and duties of their Divine freedom, He leaves them to choose one to fill that position of supernatural rank and office from which Judas had fallen. The risen Saviour acted in grace as God ever acts in nature. He bestowed His gifts lavishly and generously, and then expected man to respond to the gifts by making that good use of them which earnest prayer, sanctified reason, and Christian common-sense dictated. (G. T. Stokes, M. A.)

Readiness and preparedness

The Church, like a line of soldiers in action, must have no vacant places; each gap in the line must be made good. The unfilled post is a point of weakness in the system and the work, and the enemy against whom we strive is not slow to take advantage. The weak place is soon detected, and the gap in the line will soon be still further enlarged. A rent unmended rapidly grows greater. The apostles felt this. So at once they proceed to fill the vacant place. Two thoughts meet us here. If a place has to be filled, two requirements must be satisfied. First, we must have one prepared, one fit to fill the position; secondly, we must have one ready and willing to take up the work. Matthias was a disciple of experience. He was not a recent convert, no novice. Hitherto, we may conclude, he had filled no official position. But by attendance on the Lord’s ministry he had been preparing himself to take up the work when a call should come. He was probably quite unconscious as to when or how it would come; but as a Christian, as a soldier of Christ, as a servant of his Master, he was always liable. The summons, “I have need of thee,” might come at any moment. Would the summons find him fitted to obey it? He had “companied”—come along together—“with them.” He had listened to Christ’s teaching, watched Christ live and work; he could speak from experience. Is there not here a lesson for all? We do not know when Christ may need us; we do not know exactly how He may wish that we should be employed. But the summons may come. When it comes, in what state will it find us? Shall we know from experience anything of what a Christian life really is? A knowledge of Christian truth and Christian life is indispensable for Church workers. They must be prepared. And as a modern writer has said, “preparation is not preparedness,” but it is the secret of it, the means whereby it is obtained. Preparation, constant, ever going on, is the way to be prepared. But the worker, besides being prepared, must be also ready, that is, willing to obey the call when it comes. How often has a clergyman to lament the sorrowful fact that those who might be of the greatest service are sometimes the least willing to take up work. Yet to whom “much is given, of him shall be much required.” According to our means, abilities, opportunities, shall we be judged. Notice the example of Matthias and Joseph. There is not a word Of hesitation or excuse. They knew not upon which the lot might fall, but either was willing and ready; it was sufficient that the call had come, they must not dream of disobedience. They did

not know what might lie before them-danger, toil, persecution, in all probability a martyr’s death. But there is no shrinking, no attempt to excuse themselves or find reasons why they should not take office. It has been of the nature of a national boast that Englishmen sought rather than shunned the point of danger, the life of active service and toil. How often have we read of the soldier chafing under the circumstances which cast his lot in the reserve rather than in the midst of the action which was progressing at the front! Should there not be a like spirit exhibited by the soldiers of the Cross? The life of action and the life of danger is surely in some measure the life of honour. (W. E. Chadwick, M. A.)

Ministers should be picked men

It is said of the Egyptians that they chose their priests from the most learned of their philosophers, and then they esteemed their priests so highly that they chose their kings from them. We require to have for God’s ministers the pick of all the Christian host; such men, indeed, that if the nation wanted kings they could not do better than elevate them to the throne. (C. H. Spurgeon.)

God knows the heart

When Samuel Wilberforce, afterwards Bishop, went to his first charge, some of the parishioners complained that the bishop had seat them a boy. They condemned him before he spoke because of his looks. But after they had heard his first sermon they withdrew their first statement, and said, “We find he is a man.” This illustrates the way in which too often we judge men, but we must remember that although man looketh on the outward appearance the Lord looketh on the heart.

Workers indicated by God

“One night, a week before we got to Colombo, Mr. Millard and I were praying to God for special guidance in Ceylon, and I said to him, ‘The Lord has told me to bring on from Ceylon Mr. Campbell, Mr. Horan, Mr. Jackson, and David.’ ‘Well,’ said he, ‘if you bring on any one, these are the four names.’ So day by day we prayed, ‘Oh, Lord, is it Thy will that we should bring them on?” We had a fortnight in Ceylon, and we spent the greater part of it in prayer to be perfectly certain of God’s will. We were staying at a house a little distance out of Colombo that a friend very kindly put at our disposal, and there we gathered to wait on God in prayer. One day Mr. Millard and Mr. Campbell were there praying. They said nothing to me about it. They prayed, ‘Now, Lord, we will put Thee to the test: wilt Thou send up into this room those who are to go to Australia, and only those?’ They waited. The door opened, and Mr. Jackson went in and knelt with the other two. Mr. Horan was at his tea, but somehow he thought to himself, ‘I must go up’; so he left his tea and went upstairs, and went into the room and knelt down with the others. I also was downstairs, and said to myself, ‘I will go up and have a little prayer.’ I went into the room and found these friends there before me. But where was David? Was he to come or not? He was, at the time, in Colombo, five miles away. He knew nothing about the prayer in the upper room. As David was walking along the street of Colombo he lifted up his heart to God and said, ‘Where am I to go now, and what am I to do?’ The Lord told him to take a carriage and drive out to Dellagama House at once. David got into a conveyance and drove out. He appeared with his black face all shining with glory. Now we were certain that David was to go with us to Australia. So we sailed, and arrived at

Melbourne. (G. C. Grubb.)

The beginning of ecclesiastical business

1. The requisite qualifications of apostleship were discerned in two members of the company. The claims of the two were probably equally balanced and superior to those of the rest.

2. The whole matter was referred to the Head of the Church in prayer.

3. They prayed Him to settle for them what they could not settle for themselves. No choice of theirs could make a man an apostle.

4. They looked for the expression of the Divine decision in the best way known to them. The lot had been sanctioned by God under the Old Dispensation; but it is significant that no more is heard of it. The unction of the Holy One rendered it unnecessary.

5. The decision asked for was cordially accepted. This beginning of ecclesiastical business presents to us—

I. Right-minded people not yet filled with the Holy Spirit. The truth had had its effect upon them, but like many now they were only in a course of preparation for the fulness of Divine knowledge. Such now should do the will of God as they know it as these did, and seek the promised blessing in prayer.

II. Right-minded people, though not yet filled with the Spirit, yet directed by their confidence in Christ. They believed that He, the Searcher of hearts, was surveying them; that prayer to Him would be answered; that they had a work to do for which He must fit them; and though one had fallen another would be found for his place. So now there are servants of Christ who, though not assured of sonship, are yet on the road to assurance. Let such maintain their confidence in Christ, and they will reach the goal as the disciples did.

III. The apostolic staff completed in proper time. The proper time was during the ten days. The disciples were expectant, but their confidence was increased when they felt that they had done their duty. Seamen are the more hopeful when the breeze strikes on the spread canvas, and physicians when they have used all the resources of their science. So congregations should be ready for what God waits to give, by a full cordial acceptance of His will. (W. Hudson.)

The holy choice

They begin with prayer; this was the usual manner in the Church of God (Num_27:16; Joh_17:17; Act_6:6). It is not fit he that is chosen for God should be chosen without God. But for this, Samuel himself may be mistaken and choose even wrong, before he hit upon the right. This prayer respects two things:

I. The person is described—

1. By His omnipotence. “Lord”—

(1) Of what? Not Lord of such a county, barony, seigniory; nor Lord by virtue of office, but most absolute. His lordship is universal: Lord of heaven, the owner of

those glorious mansions; Lord of earth, disposer of all kingdoms and principalities; Lord of hell, to lock up the old dragon and his crew in the bottomless pit; Lord of death, to unlock the graves.

(2) To the Lord of all they commend the choice of His own servants. Every mortal lord hath this power, how much more that Lord which makes lords! Who so fit to choose as He that can choose the fit? Who so fit to choose as He that can make those fit whom He doth choose? It is He alone that can give power and grace to the elected, therefore not to be left out in the election. It is happy when we do remit all doubts to His decision, and resign ourselves to His disposition. We must not be our own carvers, but let God’s choice be ours. When we know His pleasure, let us show our obedience.

2. Omniscience: it is God’s peculiar to be the searcher of the heart. But why the heart? Here was an apostle to be chosen: now wisdom, learning, eloquence, might seem to be more necessary qualities. No, they are all nothing to an honest heart. I deny not but learning to divide the word, elocution to pronounce it, wisdom to discern the truth, boldness to deliver it, be all parts requirable in a preacher. But as if all these were scarce worth mention in respect of the heart, they say not, which is the greater scholar, but which is the better man (1Sa_16:7).

(1) Why do they not say, Thou that knowest the estates of men, who is rich, and fit to support a high place, and who so poor that the place must support him? Because, at the beam of the sanctuary, money makes not the man, although it often adds some metal to the man; makes his justice the bolder, and in less hazard of being vitiated. But if the poor man have “wisdom to deliver the city” (Ecc_9:15), he is worthy to govern the city. I yield that something is due to the state of authority. But wise government, not rich garment, shows an able man.

(2) Why do they not say, Thou that knowest the birth or blood of men? I know it is a reverend thing to see an ancient castle or palace not in decay, or a fair tree sound and perfect timber. But as foul birds build their nests in an old forsaken house, and doted trees are good for nothing but the fire; so the decay of virtue is the ruin of nobility. To speak morally, active worth is better than passive: this last we have from our ancestors, the first from ourselves. Let me rather see one virtue in a man alive, than all the rest in his pedigree dead. It is not the birth, but the new birth that makes men truly noble.

(3) Why do they not say, Thou that knowest the wisdom and policy of men? Certainly, this is requisite to a man of place. But a man may be wise for himself, not for God, not for the public good. A cunning head without an honest heart is but like a house with many convenient stairs, entries, and other passages, but never a fair room.

II. The matter entreated. “Show whom Thou hast chosen.”

1. What kind of hearts God will not choose.

(1) A distracted heart; part whereof is dedicated to the Lord, and part to the world. He that made all will not be contented with a piece. Aut Caesar, aut nihil.Many divisions followed sin.

(a) It divided heart from God (Isa_59:2).

(b) It divided heart from heart. God by marriage made one of two, sin doth often make two of one.

(c) It divided the tongue from the heart. So Cain answered God, when He questioned him about Abel.

(d) It divided tongue from tongue at the building of Babel.

(e) It divided the heart from itself (Psa_12:2): one for the Church, another for the change; one for Sundays, another for working days.

(2) A stony heart. A rock, which all the floods of God’s mercies and judgments cannot soften; a stithy, that is still the harder for beating. It hath all the properties of a stone: it is as cold, heavy, hard, and senseless as a stone. Were it of iron it might be wrought; were it of lead, it might be molten, and cast into some better form; were it of earth, it might be tempered to another fashion; but being stone, nothing remains but that it be broken. What was Pharaoh’s greatest plague? His hard heart. He that knows all hearts, knows how ill this would be in a magistrate or minister; a heart which no cries of orphans, no tears of widows, no mourning of the oppressed, can melt into pity.

(3) A covetous heart, the desires whereof are never filled. A handful of corn put to the whole heap increaseth it; yea, add ,water to the sea, it hath so much the more; but “he that loveth silver shall never be satisfied with silver.” This vice is in all men iniquity, but in a minister or magistrate blasphemy; the root of all evil in every man, the rot of all goodness in a great man.

2. What kind of hearts God will choose.

(1) A wise heart (1Ki_2:9). There is no trade but a peculiar wisdom belongs to it, without which all is tedious and unprofitable; how much more to the highest and busiest vocation.

(2) A meek heart. The first governor that God set over His Israel was Moses, a man of the meekest spirit. How is he fit to govern others, that hath not learned to govern himself? He that cannot rule a boat upon the river is not to be trusted with steering a vessel on the ocean. Nor yet must this parience degenerate into cowardliness: Moses, that was so meek in his own cause, in God’s cause was as resolute. So there is also—

(3) A heart of fortitude and courage. The rules and squares that regulate others are not made of lead or soft wood, such as will bend or bow. The principal columns of a house had not need be heart of oak, The spirit that resolves to do the will of heaven, what malignant powers soever would cross it on earth, is the heart that God chooseth.

(4) An honest heart. Without this, courage will prove but legal injustice, policy but mere subtlety, and ability but the devil’s anvil to forge mischiefs on. Private men have many curbs, but men in authority, if they fear not God, have nothing else to fear. If he be a simple dastard, he fears all men; if a headstrong commander, he fears no man: like that unjust judge (Luk_18:2).

3. Why God will choose men by the heart. Because—

(1) The heart is the primum mobile that sets all the wheels agoing, and improves them to the right end. When God begins to make a man good, He begins at the heart. And as naturally the heart is first in being, so here the will (which is meant by the heart) is chief in commanding. If it say to the eye, See, it seeth; to the ear, Hear, it hearkeneth, etc. If the heart lead the way to God, not a member of the

body, not a faculty of the soul, will stay behind.

(2) No part of man can sin without the heart; the heart can sin without all the rest. The heart is like a mill: if the wind or water be violent, the mill will go whether the miller will or not; yet he may chose what kind of grain it shall grind, wheat or darnel.

(3) The heart is what God specially cares for: “My son, give Me thy heart”; and good reason, for I gave My own Son’s heart to death for it. It is not less thine for being Mine; yea, it cannot be thine comfortably unless it be Mine perfectly. God requires it principally, but not only; give Him that, and all the rest will follow. He that gives me fire needs not be requested for light and heat, for they are inseparable.

(4) All outward works a hypocrite may do, only he fails in the heart; and because he fails there, he is lost everywhere. Who will put that timber into the building of his house which is rotten at the heart? Man judgeth the heart by the works; God judgeth the works by the heart. Therefore God will excuse all necessary defects, but only of the heart. The blind man cannot serve God with his eyes, he is excused; the deaf cannot serve God with his ears, he is excused, etc., but no man is excused for not serving God with his heart.

(5) “Blessed are the pure in heart, for they shall see God.” Therefore David prays, “Create in me a clean heart.” The Lord rested from the works of His creation the seventh day; but so dearly He loves clean hearts, that He rests from creating them no day. As Jehu said to Jehonadab. “Is thy heart right? then give me thy hand, come up into my chariot”; so this is God’s question, Is thy heart upright? then give Me thy hand, ascend’ My triumphant chariot, the everlasting glory of heaven. Conclusion: Because there is such difference of hearts, and such need of a good one, they put it to Him that knows them all, and knows which is best of all. A little living stone in God’s building is worth a whole quarry of the world. One honest heart is better than a thousand other. Man often fails in his election; God cannot err. (T. Adams.)

Festival of St. Matthias

We look back upon the career of Judas, who by transgression fell from “this ministry and apostleship”; and, secondly, see what is to be learnt from the election of Matthias.

I. Judas has been described as “one of the standing moral problems of the gospel history.” He is not a lay figure, draped in the historical dress provided by the Psalter, a mythical personage. His portrait stands out from the canvas of the Gospels life-like, vivid, terrible. He is no creation of the imagination, no mere foil to bring out into stronger relief the transcendent virtues of the Christ; but a real man, who betrayed his Master, and then hung himself. He illustrates the possibilities of evil, and the doctrine that “the corruption of the best becomes the worst.” And first it must be remembered that Judas “fell.” He is sometimes depicted as though he had always had the heart of an alien; and when chosen by our Lord to be one of His apostles, was then a traitor in spirit. This is a mistake. When our Lord said, “Have I not chosen you twelve, and one of you is a devil?” He says “is a devil.” He does not say “was.” Judas Iscariot had a genuine vocation to the apostolate; that is, he had in him the makings of an apostle; otherwise, our Lord would not have chosen him. But vocations may be lost. Judas fell through yielding to temptation. Two sins mark the stages of his downward course—avarice and

despair. It may be asserted, that however hardening may be the effect of this vice of avarice, when it has led to the committal of some heinous crime the benumbed conscience is often painfully and suddenly aroused from its state of torpor, and filled with dismay. The sinner is startled at the lengths which he has gone. Judas, doubtless, had tampered with the moral faculty, and persuaded himself that though he had betrayed his Master, Christ would, after all, escape from the hands of His enemies. His remorse, when he saw the effects of his treachery, bear witness, not to the absence of covetousness, but to the power of conscience, whose voice, though it may be for a time smothered, will assert itself in terrible tones at last. The disciple was not subjected to the trial without sufficient helps and cautions to enable him, had he willed, to vanquish his dominant passion, and to grow into the likeness of his Master. But a greater sin than covetousness followed—that of despair. The sins which are opposite to those great virtues, Faith, Hope, and Love, which have God for their Object, are sins of a deep dye. They are unbelief, despair, and hatred of God. Among these, despair is especially fraught with danger to us, because it takes away the hope “which recalls us from our sins and lead us to good.” Despair is a sin against Divine mercy, that attribute in the exercise of which God is said to “delight.” If Judas had sought for mercy, he would have found it. He had the semblance of repentance without its spirit. He had no hope; and, so in a frenzy of despair, he fled from the temple, and ended his life—in the strange and awful language, “that he might go to his own place.”

II. We turn now to brighter thoughts. Our Lord chose twelve apostles. It seems to have been important that this number should be preserved. It has been called “emphatically the Church number.” It occurs again and again in Holy Scripture. There were twelve patriarchs, twelve altars, twelve precious stones in Aaron’s breastplate, twelve judges, twelve wells at Elim, twelve loaves of show-bread. In the Book of the Revelation there are twelve stars round the head of the woman clothed with the sun, twelve foundations and gates of the heavenly Jerusalem. The first act of the apostles after the ascension of Christ is to fill up the gap in their number. Matthias was more than a successor of Judas; he was to take his place, to be invested with the dignity of an original apostle. But note how this vacancy was supplied. First, by united prayer—prayer, mark you, to Christ—they sought to know His choice, Who is the discerner of hearts; and then they cast lots; “and—the lot fell on Matthias, and he was numbered with the eleven apostles.” The Holy Spirit was not yet given, and thus they resorted to a method which had often been adopted for settling doubtful questions by different nations, that of casting lots, not as any precedent for the Church in the future; but as a means for discovering the mind of God in that interim between the missions of Divine persons, when they were left without a guide. Many are the lessons which may be drawn from our subject. Many are the warnings which it suggests. The excess of hope is presumption; its defect, despair. The history of Judas shows the peril of both. “Be not high-minded, but fear.” No office or position can insure us against falling. We see those who have had the highest privileges fall from God. Lucifer and the angels, Adam and Eve, David, Solomon, Peter, and Judas. Secondly, let us, on the other hand, never despair. There is no evil in the creature which the mercy of God cannot remedy—“Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Despair is worse than covetousness: for “with the Lord there is mercy”; it has its home and origin in the Divine character, and “with Him is plenteous redemption.” (W. H. Hutchings, M. A.)

Judas by transgression fell that he might go to his own place.—

Judas

It seems very strange that Jesus, who knew the hearts of men, should have admitted as one of the twelve a thief, a devil, a traitor, one who had better never been born. Gifts of some kind he must have had, rendering the choice of him not strange to others, not unfit in itself. Was it that, though our Lord discerned the germs of evil in his character, He saw also germs of good, and hoped that, as a result of association with Himself, these might prevail? If we suppose so, new force is given to many of Christ’s sayings. “Ye cannot serve God and mammon.” What a truth for Judas, if he were vainly trying to follow both! The destructive power of “the cares of this world,” and “the deceitfulness of riches,” Judas heard of. He heard of the fate of the unfaithful steward, etc. If Jesus had this merciful desire, not least among the griefs of the Man of Sorrows must have been the deepening conviction that His efforts were in vain, and that He was but adding to the condemnation of one from whom “so much would be required,” as so much had been given. What a pang each evidence of this must have given to Jesus! e.g., the objection to the costly ointment with which Mary anointed the Lord. At last Jesus said, “One of you shall betray Me,” and Judas, “having received the sop, went immediately out.” It has been suggested that motives other than base actuated Judas, but these contradict the narrative and every probability.

I. Considerations on the scripture doctrine of future penalties. Amidst much obscurity two things are clear:

1. That the consequences of evil will be felt after death; that what is sown here shall be reaped there, and that the “indignation and wrath, tribulation and anguish” felt, and inflicted by God, will be of such a sort that the strongest and most dreadful images are not too strong or dreadful to express it.

2. That, whatever the reality, the Judge of all the earth will do only right; so that no suspicion of injustice, or distress because of it, need or ought to have place in our minds.

II. Each going to his own place. Whether the apostles had clearer knowledge about the fate of Judas than they here express, we know not. At least there is singular moderation and reverence in what they said. One might well have excused sterner language about the betrayer. Their refraining is a pattern to us all. But this statement fits every case as well as that of Judas. It is not a mere confession of ignorance, which says nothing. See how exactly true it is of the material world. The two are so mysteriously allied that, to an extraordinary degree, what is true of the one is true of the other; and it is most useful to study the one to gain hints about God’s government of the other. We should avoid many errors if we recognised this oftener. The position of each mass of matter is exactly determined by its quantity and condition in relation to the forces around and within it. No pebble, no star, can be in a place one hair’s breadth different from that to which it is guided by its peculiar character. Every difference of character involves a difference of position. The same is true of each of those millions of invisible atoms of which each atom is composed. The place each fills is not determined by chance or by caprice, but by its very nature. Is not that indication of a Divine order, allied to morality and justice? And so no mere caprice will determine the position of spiritual beings in the future world, but each will “go to his own place” there, by a law as true and an order as beautiful as that which regulates the position of each material particle. The true, the pure, the loving and unselfish, will they not tend necessarily towards Him who is truth, and purity, and love, as the nearest planets live in the radiance of the sun? The untrue, the impure, the selfish, will they not as necessarily be repelled from the Divine light by their very condition? So with every intermediate description of character. Conclusion: In view of these sublime

laws of Divine order and fitness, what a pitiable and monstrous delusion is it that mere profession will avail; that to say to Christ, “Lord, Lord,” is enough; that to be duly baptized and buried by a priest is to be safe for ever. What we are, or by Christ’s help become, that is everything—not what we profess to be. So Christ and Judas went “each to his own place”; so you and I shall do also. (T. M. Herbert, M. A.)

The place for Judas, and for others like him

A zealous partisan of the notion that there is no future punishment was telling his children the story of “The Babes in the Wood,” when a shrewd little boy looked up and asked, “What became of the little children?” “Oh, they went to heaven, of course!” was the prompt reply. “And what became of the horrid old uncle?” It was a poser; and for some moments the universalist looked confused. His favourite hobby must, however, be sustained at all costs, and he answered as composedly as he could, “Why, he went to heaven also!” “I am so sorry,” said the child, “for I am afraid the bad man will kill them again!” Here was logic in a nutshell, which no theories could overturn. President Nott had preached a sermon setting forth the everlasting punishment of the impenitent, when a man of the same class rudely said, “Well, sir, I have been to hear you preach, and now I want you to prove your doctrine.” “I thought I had proved it,” was the mild reply, “for I took the Bible for testimony.” “Well,” persisted the assailant, waxing valiant, “I do not find it in my Bible, and I do not believe it.” “What do you believe?” asked Dr. Nott, in a quiet and unconcerned tone. “Why, I believe that mankind will be judged according to the deeds done in the body, and those that deserve punishment will be sent to a place of punishment for awhile, and remain there until the debt is paid, when they will be taken out and carried to heaven.” “I have but a word to say in reply,” observed Dr. Nott, “and first, for what did Christ die? and lastly, there is a straight road to heaven; but if you are determined to go round through hell to get there, I cannot help it.” The man took his leave, the wiser for the interview, and a more careful study of the Bible led him to adopt the orthodox belief. If any one were asked, “Where do you suppose Judas went after death?” could he, in his sober senses, answer, “To heaven?” The thing is utterly preposterous; and we are prepared to read in the text that he went to “his own place”—a place suited to one who had proved himself a child of the devil. Every student knows that the significant expression is used by ancient writers to denote going to one’s eternal destiny. Thus the Jewish Targum, in Num_24:25, where it is said of Balaam that he “went to his own place,” adds, that this “place” was Gehenna, the place of final torment. The Chaldee paraphrase of Ecc_6:6 declares, “Although the days of a man’s life were two thousand years, and he did not study the Law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go.” St. Ignatius, in his Epistle to the Mag-nesians, wrote, “Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place.” Without referring, then, to many passages of Holy Scripture, the brief allusion to the doom of Judas is enough to settle the question. Hell is not a mere arbitrary appointment of the Almighty, but as the polluted would not be fitted for heaven, and could not enjoy it, there must, of necessity, be some place adapted to their condition, and God teaches us that hell is that place. The guilty and impenitent accordingly will have no ground of complaint if a just God appoints for him precisely such a place as his own conduct in life has prepared him for. An eloquent speaker was attempting to show, from garbled passages of Scripture, that the gospel is peace and good-will, and not terror nor hell fire, when a young man rose and said: “Did Paul preach the gospel before Felix?” “Yes.” “And did Felix tremble?” “He did.” The young man took his hat, bowed politely, and retired,

the rest of the people going out with him. The simplest-minded present could not but understand that the gospel which the apostle preached must have had some reference to future punishment, or the wicked and the haughty Felix would hardly have thus lost his self-command. It is useless to attempt to obviate the necessity for future punishment by insisting that we suffer for our sins in this life. There are such cases, it is true, but they are the excerption, and not the rule. What, then, becomes of the rest? The pirate Gibbs, whose name, for so many years, was a terror to those who sailed among the West Indies, when tried and condemned, confessed that the first few murders did occasion him some twinges of conscience, but that in course of time he could cut the throats of a whole ship’s crew, and then eat his supper and lie down and sleep as quietly as a babe! It seems from this that if remorse in this life is God’s way of punishing crimes, then the more horrible deeds that bad people commit the less He punishes them! If one act of sin, as in the case of Eve, Uzziah, Miriam, Nadab and Abihu, and thousands more, draw down the wrath of God, what must a whole life of sin! Think of the destruction of the cities of the plain, and then call to mind the Saviour’s words, “It shall be more tolerable,” etc. Wicked people need no “sending to hell,” since they go there of their own accord. The gulf which divides heaven from hell is one of moral unlikeness, and as people have sought the company that suited them here, so they will find themselves in congenial society hereafter. The sinner makes his own damnation, and he cannot blame God with it. “Thou hast destroyed thyself!” There is still another objection, viz., that eternal punishment is too long as the penalty for the sins of a short life. A just God is the best judge of this. The only question is, Was the transgressor duly forewarned? A man who proposes to embark on a steamer does not expect, after he has been told the hour of departure, that the bell will be rung for half a day, or even an hour, in accommodation to his dilatory habits. He may, by losing the voyage, change the prospects of a whole life, and even a few seconds may decide the case. A day is not too short a space for a crime which will be punished by imprisonment for life, and if a note is due at the bank, the loss of credit is not escaped because the promisor had received but one notice. Did any person ever object to eternal salvation, that it is too long to be the reward of this short life? Dante described both heaven and hell most wonderfully, for he had been in both. Once, as the servant of sin, he had known shame and doubt and darkness and despair,—which are certainly the grim portal of hell; and then, through God’s forbearing mercy, he had found peace in believing, and love to God, which casteth out fear—and here was the beginning of heaven. And so, when timid people saw him as he glided along the street, they said, with a shudder, “There is the man who has been in hell!” If we would not go where Judas has gone, we must begin our heavenly life on earth. (J. N. Norton, D. D.)

The soul in “his own place”

I. Every being must have its own place. Nothing can be more obvious than the exact adaptation to each other and to the region in which they dwell, of the objects and beings of this world.

1. Everything which is earthly, whose being belongs to, and will terminate with earth, is in its own place. Who can doubt that the bird, with its curious mechanism of eye and wing, was intented to exist in air; or-that the fish has been expressly formed for its watery abode; or that the beast of prey is at home in its forest haunts; or that man himself, physically considered, was intended for his abode and position here, and that if removed to another world, differing at all in its constitution from the present, they must either cease to exist, or exist only in a state of disorder and distress?

2. We may extend the observation to the world itself; and say, that our globe moves year after year along its own path, that it revolves in the very orbit for which it was designed.

3. And certainly it is true of the human intellect, that it has been provided with proper objects and occasions for the exercise of its powers, that it is placed in the midst of circumstances which are fitted to educate its faculties. It is required for earthly uses; and it has been accurately adapted to the purposes for which it is required.

4. Spiritual beings have likewise their “own place”; that although it may not be the case here, yet elsewhere, moral natures will find their own appropriate abode, will move amidst scenes and society with the spirit of which they can truly sympathise. The being who loves holiness and truth, must, in its perfect and proper condition, consort only with beings who love holiness and truth, and dwell in a region of holiness; and the being who loves evil and error, must, in its final and proper condition, consort only with beings who love evil and error, and dwell in an abode of evil. And the Scriptures uniformly represent the final abodes of men, as being severally adapted to the righteous and the wicked. But it is evident that these separate states can never exist on earth, nor be entered by those who are yet in the flesh. The infirmities of the body, as well as the influence of external things, must hinder a consummate manifestation of holiness, as well as a perfect development of evil.

II. The light which this principle throws upon our present state. Like Judas while still on earth, we are not now in our own place, but we are going there. Our position is temporary and imperfect. And its difficulties can be explained, only by regarding it as introductory to our perfect and permanent condition. The evil and the good are now joined together in a confused and discordant mass. They are travelling in companies along the same road, and strange appears the disorder and disunion in which they now proceed; but their common path will soon branch into two avenues, along which they will move in separated groups, each in its proper character, and each perfectly united in its course. Think of Judas associating with his fellow apostles and with his Lord; his utter want of sympathy with them; the irksome restraint, of which he must have been ever conscious. He is a type and example to ourselves. Are there any who have a love for holiness? Then earth is not their home, and cannot be their abiding place. Like Judas, they are living amidst circumstances in which they have no delight; among companions with whom they have no fellowship. Are there any who have a love for evil? Like Judas, they must often come among the true disciples of our Lord; but then, like Judas, they would rather be away. They are not now in their own place.

III. The light which this principle throws upon our future state. This principle is applicable to the explanation of the difficulty, that while the varieties of moral character are almost innumerable, we should be told of only two states after death. With respect to the holy or the utterly depraved, there is no difficulty. Heaven is plainly fitted for the one, and hell for the other. But the majority of mankind occupy a medium position; we can hardly affirm that they belong to the one or the other, displaying continually as they do the characteristics of both. There seems no reason why they should spend their eternity with saints; nor in the outer darkness “prepared for the devil and his angels.” Then, again, there are vast numbers who may more easily be described by saying what they are not, than by saying what they are. These, again, appear to be without fitness, as without merit, for an abode either with angels or with fiends. Now to this difficulty, our text, taken in connection with other Scriptures, seems to give a decisive explanation.

Judas is represented as going unto “his own place,” as if, when his soul after death came at once under the dominion and influence of a spiritual law, which removed it to the sphere which was properly its own. And the difficulty will be at once removed, if we can assign this law, and show that it must take effect on every spirit dividing the souls of men into two classes, according to one decisive characteristic which, whatever be their varieties of moral character, either is or is not clearly inscribed upon them all. This law our Lord has Himself asserted. Of every being it may be affirmed either that it does or does not love God. And according to their possession or their want of this affection will some go away to the kingdom prepared for them, and others to that “prepared for the devil and his angels.” There are some souls in a state of indifference, and some in a state of hatred to God. But both these want the principle, which alone can make heaven their own place. And there are other souls which love God and are in affinity with Him; such, when they leave earth, must proceed at once to heaven. It is “their own place,” for God is there, and they are spiritually united unto Him; for Christ is there, and where He is, there must they also be; for it is an abode of holiness, and they have been sanctified by Almighty grace, they have been made meet for that inheritance of light. (G. S. Drew, M. A.)

Men sorted in the future

Men will be sorted yonder. Gravitation will come into play undisturbed; and the pebbles will be ranged according to their weights on the great shore where the sea has east them up, as they are upon Chesil beach down there in the English Channel, and many another coast besides; all the big ones together and sized off to the smaller ones, regularly and steadily laid out. (A. Maclaren, D. D.)

Where would we be

I was in America a few months ago, and went down the Alleghany Mountain on a railway train. It was a thing to remember to see the speed at which we went down the incline. A nervous passenger asked the conductor: “What would happen to us if the brake gave way?” “We have a spare one which we would apply at once,” he answered. “If it also gave way, what then?” again queried the passenger. “We have one on the last van, which we can put on.” “If it gave way, where would we he?” The conductor looked him in the face, and said gravely: “Friend, that depends upon the way you have lived.”

The fall of Judas

God does not predestinate man to fail. That is strikingly told in the history of Judas. “From a ministry and apostleship Judas fell, that he might go to his own place.” The ministry and apostleship were that to which God had destined him. To work out that was the destiny appointed to him, as truly as to any of the other apostles. He was called, elected to that. But when he refused to execute that mission, the very circumstances which, by God’s decree, were leading him to blessedness, hurried him to ruin. Circumstances prepared by eternal love became the destiny which conducted him to everlasting doom. He was a predestined man—crushed by his fate. But he went to his own place. He had shaped his own destiny. So the ship is wrecked by the winds and waves—hurried to its fate. But the wind and waves were in truth its best friends. Rightly guided, it would have made use of them to reach the port; wrongly steered, they became the destiny which drove it on the rocks. Failure—the wreck of life, is not to be impiously

traced to the will of God. God will have all men to be saved, and come to a knowledge of the truth. God willeth not the death of a sinner. (F. W. Robertson.)

Hypocrisy does not disprove the reality of religion

Will you say that there are no real stars, because you sometimes see meteors fall, which for a time appear to be stars? Will you say that blossoms never produce fruit, because many of them fall off, and some fruit which appeared sound is rotten at the core? Equally absurd is it to say there is no such thing as real religion, because many who profess it fall away or prove to be hypocrites in heart. (E. Payson.)

A place for every man

I. Every man has his own place, here and hereafter.

II. Every man makes his own place, here and hereafter.

III. Every man finds his own place, here and hereafter.

IV. Every man feels that it is his own place when he gets there. (A. Dickson, D. D.)

Every man in his own place

When you know where you will most likely find a man for whom you are looking, you commonly know also what to expect of the man himself when he is found. Nobody would select for a position of trust a youth whom everybody would say was to be looked for at the drinking-saloon or at the idler’s corner. A fair question to ask, in the case of any man about whom you would learn, is: Will he probably be found—at the race-course, or in some place of honest business, during the daytime; at the club-room or in his library, in the evening; at the theatre, or at the prayer-meeting? That is also a fair question for every one to ask of himself: Where may those who know me best most reasonably expect to find me? The answer to that question tells a great deal regarding personal character; not because the place makes the man, but because the man chooses his place, and sooner or later he will find the place which is likest to himself. Scripture need say no more regarding the spiritual fate of Judas Iscariot than that he went to his own place. (H. C. Trumball, D. D.)

The law of spiritual gravitation

1. No event in the history of science more widely known as that of Sir I. Newton and the fall of the apple. From thence the law of gravitation in the law of matter.

2. Similar law in the world of mind.

3. The text teaches us that there is such a law in the world of spirit.

I. It is independent of a man’s position. There is no royal road in gravitation by which the delicate flower shall need no support because of its beauty; or by which success shall be secured to an idle man; or in the spiritual life a man be kept secure because his privileges are great. Law is inexorable. The higher the privilege the greater the fall, if the

conditions are not observed.

1. The high position of Judas did not save him. Think of the probable effects of such a position as that of apostle, companion of Christ. But behold the actual effects. His advantages were but the instruments of his fall.

2. It is so with us. No man is out of the reach of law. In the matter of privilege our case in many respects analogous. Trace the history of a soul; let it hate what God loves and love what God hates: during all that time it is gravitating to its own place, with all the certainty of law. And when he dies the man does not leave himself behind, the man and his character constitute the undying self.

II. It is accelerating in its progress. Nature is full of instances of this. Things and events tend to a climax; the sun passes on to its meridian, the river to the full, the avalanche to its final crash.

1. Watch this with Judas. His downward course was hastened by his reigning sin (Joh_12:4; Joh_13:2; Joh_13:27; Mat_27:15), and by the feeling of isolation (Mat_27:3-5), for he was cut off from the good and spurned by the evil.

2. It is so with all men similarly placed. By the growing strength of a given tendency, and by its power to employ all the mind. For life tends to a unity. More and more one purpose or passion or set of purposes or passions govern the life. Let the backslider and impenitent lay this to heart.

III. It determines the future by the present. You can see the ill effects of some things, but this great law works more quietly. In Judas it is worked before our eyes. His use of opportunity and position made his place for him. “He was a thief,” and that is the cause “he went to his own place”; that is the effect. We are architects of our own fortunes. Apart from repentance and faith there is no cleansing, and it is worse than madness to think that life hereafter will be other than the outcome of the life here.

IV. It leads to a self-made destiny. He was not doomed to sin, and his destiny was but the natural outcome of such a life. It did not need a Judas to save the world, though his is but the greatest out of a thousand cases in which man’s evil is made to work out the saving purposes of God. The destiny of Judas was of his own making, and not of Christ’s. It is so with ourselves (note difference between Mat_25:34; Mat_25:41). (G. T. Keeble.)

And they gave forth their lots.—

The lot

As interpreted by verse 24 and by the word “fell” here there can be no doubt that the passage speaks of “lots” and not “votes.” The two were standing, as far as they could see, on the same level. It was left for the Searcher of hearts to show, by the exclusion of human will, which of the two He had chosen. The most usual way of casting lots in such cases was to write each name on a tablet, place them in an urn, and then shake the urn till one came out. (Dean Plumptre.)

The lot

The only instance of an appeal to lots occurs between the departure of our Lord and Pentecost. The Church could dispense with them after the coming of the Holy Ghost,

who was to guide into all truth, through whom we are encouraged to hope for a right judgment in all things. No recourse was had to lots in the appointment of deacons. But the Church regards the appointment as Divine (collect for St. Matthias’ day). Under the Old Testament lots were regarded as divinely directed (Pro_16:33), and therefore conclusive (Pro_18:18). They distinguished the scapegoat (Lev_16:8), convicted Achan, designated Saul to the monarchy, and distributed the promised land (Num_26:55-56). Lots also assigned their several duties among the priests in the temple (1Ch_24:5; 1Ch_25:8; Luk_1:9). Augustine deemed it lawful to determine by lot what ministers of the Church should remain and who should seek safety by flight, when prosecution threatened. The Moravians in 1464 had recourse to lots for deciding the question of their having a ministry of their own, and in 1467 for the appointment of their first three ministers. As late as 1731, the retention of their own discipline instead of incorporation with the Lutheran Church, was determined in like manner. Wesley also had, and indulged, a predilection for sortilege. (Bp. Jacobson.)

The lot: its lawfulness for Christians

When two courses are open to a man, and he is in doubt as to the election of either of them, why should he not, after due religious preparation, involving as this must the entire subordination of his will to God, risk the decision of the case on the casting of lots? Is there anything in such a course inconsistent with the simplicity of the Christian religion? The man, it is presumed, is most deeply anxious to know what God would have him do; he is willing to make any sacrifice the Divine will may impose on him, and however the decision may oppose his own choice he is prepared to accept it. Under such circumstances surely the lot may be used with advantage. But everything depends upon the spirit of the inquirer. For he may almost unconsciously manipulate the lot so as to gratify a wish he would hardly confess even to himself. In almost all cases of doubt, the perplexed man has more or less of a choice. At that point the battle has to be fought. The man has a leaning towards a certain course, yet he would not pursue it if he knew it to be opposed to the Divine will; at the same time he would be most thankful were the lot to confirm his secret bias. That man is not prepared to go to the lot until he has divested himself of every suggestion of his own will. We are not prepared to teach that upon every occasion we should turn the decisions of our life upon the casting of lots. We are not prepared to condemn their use, thus guarded, in very special cases of difficulty. (J. Parker, D. D.)

Matthias.—

After life of Matthias

We know no particulars of the after life of Matthias. He was of course partaker with the rest of the twelve of the miraculous effusion of the Holy Ghost on the day of Pentecost; and afterwards of their labours and distresses, at first in Judaea, and then in other parts of the world. But where St. Matthias went is uncertain; some say Macedonia, some say Ethiopia, some say Cappadocia. All authorities, I believe, are agreed that he won the crown of a martyr; but how he died, or where, or when, we cannot certainly tell. One account says that he was taken by the Jews, and stoned, and afterwards beheaded on a charge of blasphemy; another, that he was crucified, “as Judas was hanged upon a tree, so Matthias suffered upon a cross.” (A. M. Loring, M. A.)

Obscure lives of saints

Clement of Alexandria recounts for us some sayings traditionally ascribed to St. Matthias, all of a severe and sternly ascetic tone. But in reality we know nothing of what he either did or taught. The vast majority even of the apostles have their names alone recorded, while nothing is told concerning their labours or their sufferings. Their one desire was that Christ alone should be magnified, and to this end they willed to lose themselves in the boundless sea of His risen glory. And thus they have left us a noble and inspiriting example. We are not apostles, martyrs, or confessors, yet we often find it hard to take our part and do our duty in the spirit displayed by Matthias and Joseph called Barsabas. We long for public recognition and public reward. We chafe and fret internally because we have to bear our temptations and suffer our trials and do our work unknown and unrecognised by all but God. Let the example of these holy men help us to put away all such vain thoughts. God Himself is our all-seeing and ever-present Judge. The Incarnate Master Himself is watching us. The angels and the spirits of the just made perfect are witnesses of our earthly struggles. No matter how low, how humble, how insignificant the story of our spiritual trials and struggles, they are all marked in heaven by that Divine Master, who will at last reward every man, not according to his position in the world, but in strict accordance with the principles of infallible justice. (G. T. Stokes, D. D.)

He was numbered with the eleven apostles.—

The election of Matthias

The Greek word is not the same as in verses 17, and implies that Matthias was “voted in,” the suffrage of the Church unanimously confirming the indication of the Divine will what had been given by the lot. It may be that the new apostle took the place that Judas had rendered vacant, and was reckoned as the last of the twelve. (Dean Plumptre.)

A Divine appointment

The validity of the appointment, which has been questioned, is incidentally recognised in Act_2:14; Act_6:2; the Twelve must have included Matthias. The appointment being directly Divine superseded the laying on of hands. (Bp. Jacobsen.).

24 Then they prayed, “Lord, you know everyone’s

heart. Show us which of these two you have

chosen

BARES, "And they prayed - As they could not agree on the individual, they invoked the direction of God in their choice - an example which should be followed in every selection of an individual to exercise the duties of the sacred office of the ministry.

Which knowest the hearts of all men - This is often declared to be the special prerogative of God, Jer_17:10, “I, Yahweh, search the heart,” etc.; Psa_139:1, Psa_139:23; 1Ch_28:9. Yet this attribute is also expressly ascribed to Jesus Christ, Rev_2:18; compare 23, “These things saith the Son of God - I am he which searcheth the reins and the hearts”; Joh_2:25; Joh_6:64; Joh_16:19. There are strong reasons for supposing that the apostles on this occasion addressed this prayer to the Lord Jesus Christ:

(1) The name Lord - Κύριος Kurios - is the common appellation which they gave to

him, Act_2:36; Act_7:59-60; Act_10:36; 1Co_2:8; Phi_2:11; Rev_11:8, et al.

(2) We are told that they worshipped him, or rendered him divine honors after his ascension, Luk_24:52.

(3) The disciples were accustomed to address him after his crucifixion by the names Lord or God indifferently, Act_1:6; Joh_20:28; Act_7:59.

(4) This was a matter pertaining especially to the church which the Lord Jesus had redeemed, and “to his own arrangement” in regard to it. He had chosen the apostles; he had given them their commission; he had fixed their number; and, what is worthy of special remark here, he had been the companion of the very men here designated as candidates for the office, and knew their qualifications for this work. If the apostles ever called on the Lord Jesus after his ascension, this was a case in which they would be likely to do it. That it was done is clear from the account of the death of Stephen, Act_7:59-60. And in this important matter of ordaining a new apostle to be a witness for Jesus Christ, nothing was more natural than that they should address him, though bodily absent, as they would assuredly have done if he were present. But if on this occasion they did actually address Christ, then two things clearly follow. First, that it is proper to render him divine homage, agreeably to the uniform declarations of the Scripture: Joh_5:23, “That all men should honor the Son even as they honor the Father”; Heb_1:6, “And let all the angels of God worship him”; Phi_2:10-11; Rev_5:8-14; 1Th_3:11-12. Secondly, he must be divine. To none other but God can religious homage be rendered; and none other can be described as knowing the hearts of all people. The reason why they appealed to him on this occasion as the searcher of the heart was doubtless the great importance of the work to which the successor of Judas was to be called. One apostle of fair external character had proved a traitor; and, with this fact before them, they appealed to the Saviour himself to select one who would be true to him, and not bring dishonor upon his cause.

Show whether ... - Show which of them.

Thou hast chosen - Which of the two thou hast judged to be best qualified for the work.

CLARKE, "Thou Lord, which knowest the hearts - Συ,�κυριε,�καρδιογνωστα.

The word καρδιογνωστης, the searcher of hearts, seems to be used here as an attribute of

God; he knows the hearts, the most secret purposes, intentions, and dispositions of all men; and because he is the knower of hearts, he knew which of these men he had qualified the best, by natural and gracious dispositions and powers, for the important work to which one of them was now to be appointed.

GILL, "And they prayed and said,.... Having proposed the above two persons, and not well knowing which to pitch upon, they being both very agreeable and fit for such service; they chose not to determine the affair without seeking to God for direction; a method to be taken in all cases, and especially in matters of importance: and the substance of their petition, though perhaps not in just the same words, was,

thou, Lord, which knowest the hearts of all men; which is a character peculiar to the one only living, and true God; for none knows the hearts of men, but God, who is the Maker of them; and he knows all the thoughts, counsels, and purposes of them, and the good or bad that is in them:

shew whether of these two thou hast chosen; being desirous of having their choice directed by the choice God had made, in his eternal mind; and which they desired might be signified and pointed out to them, in some way or another, that they might be certain of the mind and will of God, and act according to it.

HENRY, "They applied to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? Act_1:24, Act_1:25. (1.) They appeal to God as the searcher of hearts: “Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own.” Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit. (2.) They desire to know which of these God had chosen: Lord, show us this, and we are satisfied. It is fit that God should choose his own servants; and so far as he in any way by the disposals of his providence or the gifts of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him. (3.) They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the placeof an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell - this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam (Num_24:25) that he went to his own place,that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There

is appointed to every man idios�topos - a proper place, which imports the same with that

of God's rendering to every man according to his works. And our Saviour had said that Judas's own place should be such that it had been better for him that he had never been

born (Mat_26:24) - his misery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Mat_24:51.

JAMISON, "prayed and said, Thou, Lord, etc. — “The word ‘Lord,’ placed absolutely, denotes in the New Testament almost universally THE SON; and the words, ‘Show whom Thou hast chosen,’ are decisive. The apostles are just Christ’s messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity” [Olshausen].

which knowest the hearts of all men — See Joh_2:24, Joh_2:25; Joh_21:15-17; Rev_2:23.

CALVIN, "24.In praying, they said. Word for word it is, Having prayed, they said; but there is no obscurity in the sense, because his meaning was to speak as followeth, that they prayed; and yet he doth not reckon up all the words, being content briefly to show the sum. Therefore, although they were both of honest conversation, yea, although they did excel in holiness and other virtues, yet because the integrity of the heart, whereof God is the alone knower and judge, is the chief, the disciples pray that God would bring that to LIGHT which was hidden from men. The same ought to be required even at this day in choosing pastors; for howsoever we are not to appoint two for one, yet because we may oftentimes be deceived, and the discerning of spirits cometh of the Lord, we must always pray unto God, that he will show unto us what men he will have to be ministers, that he may direct and govern our purposes. Here we may also gather what great regard we must have of integrity and innocency in choosing pastors, without which both learning and eloquence, and what excellency soever can be invented, are as nothing. (74)

CHADWICK, "After they decided to name a replacement for Judas, and after they set the qualifications, and after they narrowed the candidates down to two, and after (I think) they decided what method would be appropriate to make the final choice - then they prayed. Isn't it an awful lot like us? How easy it is to think, to figure things out, to plan, to discuss, to decide - how difficult it is to pray. Of course for them being pre-Pentecost, this may have been a great step forward. We, after the coming of the Spirit, to our shame, do the same thing.

What we might call spiritual immaturity aside, let's acknowledge that they sought God's guidance, and they obviously believed it mattered to God about the outcome. They also believed He was capable of indicating to them His choice. In their prayer, the disciples recognized that God's knowledge of men was qualitatively different. He knew the heart. It reminds us of Samuel's words "man looks on the outward appearance but God looks on the heart." Which brings me to ask, What is God's criteria for leadership? The Scriptures will give us many clues to the answer, but of this we are sure, His criteria are matters of the heart, the spirit, the inner man, the motives, drives, desires, affections, the volitions, values, attitudes - and all other elements that make up the person, but which are hidden from visible inspection. Yes, we may see what we think are evidences of those heart qualities. But we can be so mistaken and misled. So even if we're smart enough to include some of those in our own criteria for leadership, we will never be too sure that what we see is what we get. At last, if not at first, we will seek God's answer to what His choice it.

25 to take over this apostolic ministry, which

Judas left to go where he belongs.”

BARES, "That he may take part of this ministry - The word rendered “part” -

κλaρον klēron - is the same which in the next verse is rendered lots. It properly means a

lot or portion the portion divided to a man, or assigned to him by casting lots; and also the instrument or means by which the lot is determined. The former is its meaning here; the office, or portion of apostolic work, which would fall to him by taking the place of Judas.

Ministry and apostleship - This is an instance of the figure of speech hendiadys, when two words are used to express one thing. It means the apostolic ministry. See instances in Gen_1:14, “Let them be for signs and for seasons,” that is, signs of seasons; Act_23:6, “Hope and resurrection of the dead,” that is, hope of the resurrection of the dead.

From which Judas by transgression fell - Literally, went aside - παρέβη parebē -

“as opposed to the idea of adhering faithfully to the character and service which his apostleship required of him” (Prof. Hackett). The transgression referred to was his treason and suicide.

That he might go to his own place - These words by different interpreters have been referred both to Matthias and Judas. Those who refer them to Matthias say that they mean that Judas fell that Matthias might go to his own place, that is, to a place for which he was suited, or well qualified. But to this there are many objections:

1. The apostolic office could with no propriety be called, in reference to Matthias, his own place, until it was actually conferred upon him.

2. There is no instance in which the expression to go to his own place is applied to a successor in office.

3. It is not true that the design or reason why Judas fell was to make way for another. He fell by his crimes; his avarice, his voluntary and enormous wickedness.

4. The former part of the sentence contains this sentiment: “Another must be appointed to this office which the death of Judas has made vacant.” If this expression, “that he might go,” etc., refers to the successor of Judas, it expresses the same sentiment, but more obscurely.

5. The obvious and natural meaning of the phrase is to refer it to Judas. But those who suppose that it refers to Judas differ greatly about its meaning. Some suppose that it refers to his own house, and that the meaning is, that he left the apostolic office to return to his own house; and they appeal to Num_24:25. But it is not true that Judas did this; nor is there the least proof that it was his design. Others refer it to the grave, as the place

of man, where all must lie; and particularly as an ignominious place where it was proper that a traitor like Judas should lie. But there is no example where the word “place” is used in this sense, nor is there an instance where a man, by being buried, is said to return to his own or proper place. Others have supposed that the manner of his death by hanging is referred to as his own or his proper place. But this interpretation is evidently an unnatural and forced one. The word “place” cannot be applied to an act of self-murder. It denotes “habitation, abode, situation in which to remain”; not an act. These are the only interpretations of the passage which can be suggested, except the common one of referring it to the abode of Judas in the world of woe. This might be said to be his own, as he had prepared himself for it, and as it was proper that he who betrayed his Lord should dwell there. This interpretation may be defended by the following considerations:

1. It is the obvious and natural meaning of the words. It commends itself by its simplicity and its evident connection with the context. It has in all ages been the common interpretation; nor has any other been adopted, except in cases where there was a theory to be defended about future punishment. Unless people had previously made up their minds not to believe in future punishment, no one would ever have thought of any other interpretation. This fact alone throws strong light on the meaning of the passage.

2. It accords with the crimes of Judas, and with all that we know of him. What the future doom of Judas would be was not unknown to the apostles. Jesus Christ had expressly declared this - “it had been good for that man if he had not been born”; a declaration which could not be true if, after any limited period of suffering, he was at last admitted to eternal happiness. See Mat_26:24, and the notes on that place. This declaration was made in the presence of the eleven apostles, at the institution of the Lord’s Supper, and at a time when their attention was absorbed with deep interest in what Christ said; and it was therefore a declaration which they would not be likely to forget. As they knew the fate of Judas beforehand, nothing was more natural for them than to speak of it familiarly as a thing which had actually occurred when he betrayed his Lord and hung himself.

3. The expression “to go to his own place” is one which is used by the ancient writers to denote “going to an eternal destiny.” Thus, the Jewish Tract, Baal Turim, on Num_24:25, says, “Balaam went to his own place, that is, to Gehenna,” to hell. Thus, the Targum, or Chaldee Paraphrase on Ecc_6:6, says,” Although the days of a man's life were two thousand years, and he did not study the Law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go.” Thus, Ignatius in the Epistle to the Magnesians says, “Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place.” The phrase his own place means the place or abode which was suited for him, which was his appropriate home.

Judas was not in a place which befitted his character when he was an apostle; he was not in such a place in the church; he would not be in heaven. Hell was the only place which was suited to the man of avarice and of treason. And if this be the true interpretation of this passage, then it follows:

1. That there will be such a thing as future, eternal punishment. There is certainly one man in hell, and ever will be. If there is one there, for the same reason there may be others. All objections to the doctrine are removed by this single fact; and it cannot be true that all people will be saved.

2. Each individual in eternity will find his own proper place. The punishment of hell is not an arbitrary appointment. Every man will go to the place for which his character is

suited. The hypocrite is not suited for heaven. The man of pride, and avarice, and pollution, and falsehood, is not suited for heaven. The place adapted to such people is hell; and the design of the judgment will be to assign to each individual his proper abode in the eternal world. It would not be fit that the holy and pure should dwell forever in the same place with the unholy and impure; and the Lord Jesus will come to assign to each his appropriate eternal habitation.

3. The sinner will have no cause of complaint. If he is assigned to his proper place, he cannot complain. If he is unfit for heaven, he cannot complain that he is excluded. And if his character and feelings are such as make it proper that he should find his eternal abode among the enemies of God, then he must expect that a God of justice and equity will assign him such a doom. But,

4. This will not alleviate his pain; it will deepen his woe. He will have the eternal consciousness that that, and that only, is his place - the abode for which he is suited. The prison is no less dreadful because a man is conscious that he deserves it. The gallows is not the less terrible because the man knows that he deserves to die. And the consciousness of the sinner that he is unfit for heaven; that there is not a solitary soul there with whom he could have sympathy or friendship; that he is fit for hell, and hell only, will be an ingredient of eternal bitterness in the cup of woe that awaits him. Let not the sinner then hope to escape; for God will assuredly appoint his residence in that world to which his character here is adapted.

The character and end of Judas is one of the most important and instructive things in history. It teaches us:

1. That Christ may employ wicked men for important purposes in his kingdom. See the notes on Act_1:17. He does no violence to their freedom; he permits them to act as they please, but brings important ends out of their conduct. One of the most conclusive arguments for the pure character of Jesus Christ is drawn from the silent testimony of Judas.

2. The character of Judas was eminently base and wicked. He was influenced by one of the worst human passions; and yet he concealed it from all the apostles. It was remarkable that any man should have thought of making money in such a band of men; but avarice will show itself everywhere.

3. We see the effects of covetousness in the church. It led to the betraying of Jesus Christ, and to his death; and it has often betrayed the cause of pure religion since. There is no single human passion that has done so much evil in the church of God as this. It may be consistent with external decency and order, and in accordance with the principles on which the world acts, and which it approves, and it may therefore be indulged without disgrace, while open and acknowledged vices would expose their possessors to shame and ruin. And yet it paralyses and betrays religion probably more than any single propensity of man.

4. The character of an avaricious man in the church will be developed. Opportunities will occur when it will be seen and known by what principle he is influenced. So it was with Achan Jos_7:21; so it was with Judas; and so it will be with all. Occasions will occur which will test the character, and show what manner of spirit a man is of. Every appeal to a man’s benevolence, every call upon his charity, shows what spirit influences him -whether he is actuated by the love of gold, or by the love of Christ and his cause.

CLARKE, "That he may take part of this ministry, etc. - Instead of τον�κληρον,

the lot, which we translate part, τον�τοπον, the place, is the reading of ABC*, Coptic,

Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and

go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of

Matthai’s MSS., read δικαιον, just - that he might go to his just or proper place.

This verse has been variously expounded:

1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas.

2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased.

3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in Num_24:25 : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment.

4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecc_3:20 : All go unto One Place: all are of the dust, and all turn to dust again. But,

5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas’s own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man

shall receive His Own reward, τον�ιδιον�µισθον, called there his own, not from his

having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter.

GILL, "That he may take part of this ministry and apostleship,.... Of the ministry of the apostles, or of the apostolical ministration; which lay in preaching the Gospel, administering ordinances, planting churches, and working miracles; and which part, lot, or inheritance, Judas had; see Act_1:17.

And from which Judas by transgression fell; by betraying his Lord, whose apostle he was, he was turned out of his office, and had no longer part in the apostolical ministry:

that he might go to his own place; which may be understood of Judas, and of his going to hell, as the just punishment of his sin; which is commonly so called by the Jews, who often explain this phrase, "his place", by hell; as when it is said of Laban, Gen_31:55that he "returned to his place", it intimates, say they (d), that he returned to his place, which was prepared for him in hell; and so likewise when it is said of Balaam, Num_

24:25 that he "returned to his place", they observe (e), that

"he did not return from his evil way, but returned to his place; and so intimates by saying, to his place, that which was prepared for him in hell, as the Rabbins of blessed memory say (f); "they came everyone from his own place", Job_2:11 a man from his house, a man from his country it is not written, but a man from his place, which was prepared for him in hell; and because they came to show mercy to Job, they were delivered from hell, and became worthy of the world to come; and so here, and "he

returned to his place", המוכן�לו�בגהינם, "which was prepared for him in hell".

And another of their writers (g), on the same passage, has this remark, and he returned to his place, and he does not say,

"he went on his way, for he was driven out of his way, and went down to hell.

And agreeably to what is said of Job's friends, the Targumist on Job_2:11 paraphrases the words thus,

"and there came a man, or everyone from his place, and by this merit they were delivered from the place, prepared for them in hell.

And which place the same Targumist on Job_8:4 calls אתר�מרדיהון, "the place of their

rebellion"; that is, procured by it: and so Judas's own place was what he had merited by his sin, and was righteously appointed for him; and though it was not peculiar to him, but common to all impenitent sinners, yet very proper for him, as a betrayer; for it is a settled point with the Jews (h), that

"he that betrays an Israelite into the hands of the Gentiles (so Judas betrayed his master), whether in his body, or in his substance, has no part in the world to come.

This clause is by some understood not of Judas, but of Matthias, or of him that was to come in the room of Judas; and by "his own place" it is thought is meant, the "part of the ministry and apostleship", in the former clause, and which the Alexandrian copy reads, "the place of this ministry", he was to take; and now Judas by his iniquity falling from it, made way for another, for Matthias to go to his own place, which God had in his counsel and purposes designed for him; or "into his place", as the Syriac and Arabic versions render it; that is, into the place of Judas, to take his place among the apostles, in his room and stead: the Alexandrian copy reads, "into that righteous place",

JAMISON, "that he might go to his own place — A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.

CALVIN, "25.(75) Of the ministry and apostleship. Because the word ministry was base, he addeth apostleship, wherein there is greater dignity; although the sense shall be more plain if you expound it, “the ministry of the apostleship.” For the figure hypallage is common in the Scriptures. Assuredly Luke meant to join with the burden the excellency of the office, that it might have the greater reverence and authority; and yet this was his intent also, to declare that the apostles are called unto a painful function.

COKE, "Acts 1:25. That he might go to his own place.— That is, to the place and state of lost souls. It was a maxim among the Jews, "He who betrayeth an Israelite, shall have no part in the world to come." The term his own place, or his due or appointed place, was very frequently used by the primitive Christians, who meant thereby to express a man's going presently after death into his proper place and state of happiness or misery. In the epistle ascribed to Barnabas, it is said, that good men go to the place appointed for them; and Clemens Romanus observes, that St. Peter suffered martyrdom, and went into the place of glory which was due to him, that is, his own, through the Blood of Christ. Ignatius says, "all things have an end; death and life are set before us, and every one must go unto his own place." Compare with this, what our Lord himself had said of Judas, Matthew 26:24. John 6:70-71; John 17:12. The word rendered part is κληρον, which signifies a lot, and may refer to the lots mentioned in the next verse.

COFFMAN, "From which Judas fell away ... is a forced rendition, the KJV being far better: "From which Judas by transgression fell." Those exegetes who would make Judas a wicked sinner from the very time of his appointment evidently influenced the rendition as in English Revised Version (1885). The Greek word [@parabaino], which means "transgression," is in the Greek text;[27] and it should most certainly appear in the English, thus making it crystal clear that sin resulted in the fall of Judas from a spiritual condition and from an office, both of which he once possessed.

His own place ... Hervey called this "an awful phrase, showing that every man has the place in eternity which he has made for himself in time."[28]

The reticence of the New Testament writers regarding the fate of Judas is noteworthy. Their mention of him was in sorrow, nor did any of them embellish the traitor's deed in any manner. Even here, it is not stated what the fate of Judas was, the same being merely inferred.

The circumstance of his death gave them little ground for hope in this regard, but they would not take it upon themselves to say definitely what "his own place" was to which he went.[29]

Matthias ... Eusebius declared that this man was one of the seventy mentioned in Luke 10:1, which is probable but not proved.

Some have suggested that the apostles erred in choosing a successor to Judas and should have waited for the Lord's call of the apostle Paul to fill the vacancy, but such an opinion cannot be justified at all. Paul did not possess the qualifications in view here. He was a special apostle to the Gentiles, himself confessing that he was "not meet to be called an apostle, because I persecuted the church of God" (1 Corinthians 15:9); and, besides that, Paul mentioned "the twelve" as not including himself (1 Corinthians 15:5).

Regarding the casting of lots, as practiced here, it may or may not be significant that there is no New Testament example of such a thing being done after this occasion. The device of making decisions through casting lots was highly respected in the Old Testament.

The lot is cast into the lap; But the whole disposing thereof is of Jehovah.

- Proverbs 16:33SIZE>

[27] Vine's Greek Dictionary (Old Tappan, New Jersey: Fleming H. Revell, 1962), Vol. IV, p. 149.

[28] A. C. Hervey, op. cit., p. 6.

[29] F. F. Bruce, op. cit., p. 51.

CHADWICK, "It's clear that Judas' fall was the result of his own sin, not God's predetermined choice. He was not an innocent person useful to accomplish God's purpose then discarded upon the rocks of God's wrath in a field of blood.

There are none who have been elected for damnation. "God is not willing that any should perish." (Peter) What was the sin that cost Judas his office and led to his death? There are various answers. He tried to use another's life for his own advancement. He tried to bring about what may have been a worthwhile product, but using man's ways. He took the priceless advantage of an intimate relationship with Jesus, and turned it into a weapon to be used in the hand of the enemies of Jesus.

Let's never forget that our involvement in leadership is always just a "part". How prone we are to thinking that it all depends on us. We're only a part. And at times we, like Elijah, think that we're all alone. We're only a part. We look at the church, and other Christian institutions (are there really any others?) and see their leadership structures take on the form of a pyramid. And we think everyone is accountable to the one at the top - us. But again we're only a part. May God help us to really understand the meaning of shared leadership, of team responsibility, of plurality of eldership. This is integral to the New Testament church life.

Jesus said "I go to prepare a place for you." Walter Trobish reminds us that we each need our own place. Judas' was eternal damnation - separation from God. Which will we chose?

NOTES, It may very well be that Judas went to hell for his dastardly deed of

betrayal, but that conclusion cannot be determined from this verse. It is read into it,

however, by those who have already concluded that hell was his destination. If

people are reading modern translations they would never guess that hell was what

Peter intended by saying he went to his own place. The Message says, "to take the

place in this ministry and leadership that Judas threw away in order to go his own

way." The Living Bible has it, "...who has gone onto his proper place." There is no

other text that refers to hell as somobodies own place or proper place.

Matthew Henry takes a strong view that Judas definitely went to hell. He writes,

"...go to his own place, the place of a traitor, the fittest place for him, not only to the

gibbet, but to hell - this was his own place. ote, Those that betray Christ, as they

fall from the dignity of relation to him, so they fall into all misery. It is said of

Balaam (um_24:25) that he went to his own place, that is, says one of the rabbin,

he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man

idios topos - a proper place, which imports the same with that of God's rendering to

every man according to his works. And our Saviour had said that Judas's own place

should be such that it had been better for him that he had never been born (Mat_

26:24) - his misery such as to be worse than not being. Judas had been a hypocrite,

and hell is the proper place of such; other sinners, as inmates, have their portion

with them, Mat_24:51."

This is the traditional interpretation, and it has a great deal of support. I am

sharing other perspectives, not because I think it is wrong to confine Judas to hell,

but because it is possible that it is not so, and if that is the case, we ought not to

assume that it is. If there is reasonable doubt that Judas is in hell, then we should

not make that judgment that he is, for this is to assume a role that belongs

exclusively to God.

There are texts that make people wonder about the severe judgment that says

Judas will have to endure eternal hell for his folly, which was not all that different

from that of the other Apostles. Paul, for example, deals with the immoral person in

I Cor. 5, and he gives severe judgment that such a man is to be condemned. He

writes in verse 5, "Hand this man over to Satan, so tht the sinful nature may be

destroyed and his spirit saved on the day of the Lord." This sounds like a paradox,

for he is to be handed over to Satan, which sounds like sending him to hell, and yet

the man's spirit can still be saved." If this be the case, what prevents us from

concluding that it may be so with Judas. The following study is to explore that

possibility. Even if this text does say Judas went to hell, does it mean that he cannot

ever be redeemed?

The thing that is impressive about this passage is the lack of anger at Judas. It is

almost as if Peter is just saying he made his bed, let him lie in it. He went to his own

place from the place he had with us as one of the twelve. Peter has just been

describing the place that Judas purchased with his blood money he got for betraying

Jesus. It is the place he went to in order to hang himself on his own property, and it

was there that he was buried. It could very well be that all Peter is saying here is

that Judas left us and his apostleship and went to his own place, now called the Field

of Blood. Everybody knows about this place, for it became very well known because

everyone in Jerusalem heard about what he had done. His own place then could be

just that, the Field of Blood which was his own place that he owned due to the

money he got from his evil deed. In the context his own place is that property and

not hell. There is no context that suggests hell as the place he went. This has to be

read into the text, for there is nothing in the context to suggest it. It is a subjective

interpretation to bring hell into the picture here. It fits the context to simply say that

he left us to go to his place in the country where he killed himself.

There is no harsh language used of Judas by Peter. We do not see any severe

judgment coming from the other Apostles either. They are were cowards and all

denied or fled from Jesus in the time of crisis, and they slept when he urged them to

watch. one of them were in a self-righteous mood, where they were ready to cast

stones at Judas. In fact, they all wondered if they might be the one when Jesus said

to them "one of you will betray me." The language here is just stating the facts, and

there is no severed judgment. The interpretation that going to his own place as

being hell does not fit the tone of Peter here. That is a severe judgment that we have

no right to put into the mouth of Peter, when a more mild meaning is more fitting to

the context.

I prefer the tone of J. P. Jones who writes, "..you would think all the figures of

dread and all the images of terror would have been heaped together to describe the

traitor's end, but not so. Scripture is restrained and calm in reference to Judas.

There is no great fury of wrath. Dante ransacked his brain for fearful figures to

describe the torture of Judas in hell, and all through the middle ages the worst that

the imagination could come up with was used. Whether the Apostles had clearer

knowledge about the fate of Judas than they here express, we know not. At least

there is singular moderation and reverence in what they said. One might well have

excused sterner language about the betrayer. Their refraining is a pattern to us

all.”

So you have those who say Judas went to hell, but you have others who say just

the opposite, and that Judas went to his own place, and that place was the same

place that Jesus went when he said "I go to prepare a place for you." The great

theologian Karl Barth pleads for the final salvation of Judas based on the fact that

his sin was not unforgivable, and was actually no worse than that of Peter in

denying Jesus three times. Jesus said in Matt. 10:33, "But whoever disown me

before men, I will disown him before my Father in heaven." One could argue from

this that Peter was lost and would be disowned and sent to hell. We know it is not so,

and we also know that Judas also repented of his sin against Christ, and so there is

every reason to believe he was ultimately redeemed. Barth says predestination is not

an individual matter, but that all is centered in Christ. He is the rejected and the

elected one, and all are rejected or elected in Him. He feels that Jesus still

considered him a friend, even though he allowed Satan to enter him and use him.

When Judas came to kiss him in the garden Jesus called him friend, and this is not

the term Jesus used for his foes like the pharisees who were sons of the devil. In

Matt. 26:50 Jesus said to Judas, "Friend, do what you came for." If Judas was still a

friend, even as a betrayer, then he was still one of the elect in Christ. Such is the

view of many who do not believe Judas ends in hell for his folly.

Judas felt so bad that he was such a fool to help the enemies of Jesus put him on a

cross that he went and found his own tree to hang on. He gave up his life rather

than live in a world where he would be despised by all. His motive for taking his life

is not known to anyone, but there is speculation. Some say he wanted to meet with

Jesus, and the only way to do so was to enter the realm of the dead where Jesus was

going. He wanted to plead for forgiveness for his folly. This is only speculation, but

there is nothing that says it could not be the real motive. It could be just plain

despair and depression, which is the cause for many to take their lives, and if so,

then it tells us that his repentance was real, for you do not feel such despair if you

are glad for what you did, or if you hated the one you betrayed. Judas was under

the strong influence of Satan we know, but he still had his knowledge of who Jesus

was, and he knew he was innocent. He lived with Jesus for three years and saw his

love in word and power, and knew he was without sin. It could very well be that he

felt he deserved hell and was sending himself there by his suicide, but this is still up

to Jesus and not us as interpreters and speculators.

John Wesley took a middle ground and said that this simply means that he chose

to enter the region of death. That was his place of choice rather than face up to his

awful action and return to the group of disciples. Death was his place rather than

life. He did not deserve a place in life any longer, but he went to what he did

deserve, and that was death. He deserved capital punishement for he betrayed

innocent blood, and this was a valid reason to be condemned to death. He knew the

Jewish leaders would not condemn him to die, for this would be to condemn

themselves and so he became his own judge and sentenced himself to death. He

became his own hangman as well, and so going to his own place was going to the

realm of death for his sin of betrayal.

Adam Clarke in his commentary gives this interpretation as likely: "Others, with

more seeming propriety, state that his own place means his own house, or former

occupation; he left this ministry and apostleship that he might resume his former

employment in conjunction with his family, etc. This is primarily the meaning of it

in um_24:25 : And Balaam returned to His Own Place, i.e. to his own country,

friends, and employment."

Gill, who is convinced Judas went to hell, gives another interpretation that

several others mention. He writes, "This clause is by some understood not of Judas,

but of Matthias, or of him that was to come in the room of Judas; and by "his own

place" it is thought is meant, the "part of the ministry and apostleship", in the

former clause, and which the Alexandrian copy reads, "the place of this ministry",

he was to take; and now Judas by his iniquity falling from it, made way for another,

for Matthias to go to his own place, which God had in his counsel and purposes

designed for him; or "into his place", as the Syriac and Arabic versions render it;

that is, into the place of Judas, to take his place among the apostles, in his room and

stead: the Alexandrian copy reads, "into that righteous place"

My conclusion is that the interpretation that this means Judas went to hell stands

on a weak foundation. He may be in hell, as I said, but it has to be established by

other evidence, for this text does not support the view, and is a matter of

speculation, ususually based on a preconceived judgment that hell was where he

ended.

26 Then they cast lots, and the lot fell to Matthias;

so he was added to the eleven apostles.

BARNES, "And they gave forth their lots - Some have supposed that this means they voted. But to this interpretation there are insuperable objections:

1. The word “lots,” κλήρους klērous, is not used to express votes, or suffrage.

2. The expression “the lot fell upon” is not consistent with the notion of voting. It is commonly expressive of casting lots.

3. Casting lots was common among the Jews on important and difficult occasions, and it was natural that the apostles should resort to it in this.

Thus, David divided the priests by lot, 1Ch_24:5. The land of Canaan was divided by lot, Num_26:55; Jos. 15; Jos_16:1-10; Jos. 17; etc. Jonathan, son of Saul, was detected as having violated his father’s command. and as bringing calamity on the Israelites by lot, 1Sa_14:41-42. Achan was detected by lot, Jos_7:16-18. In these instances the use of the lot was regarded as a solemn appeal to God for his direct interference in cases which they could not themselves decide. Pro_16:33, “the lot is cast into the lap, but the whole disposing thereof is of the Lord.” The choice of an apostle was an event of the same kind, and was regarded as a solemn appeal to God for his direction and guidance in a case which the apostles could not determine. The manner in which this was done is not certainly known. The common mode of casting lots was to write the names of the persons on pieces of stone, wood, etc., and put them in one urn, and the name of the office, portion, etc., on others.

These were then placed in an urn with other pieces of stone, etc., which were blank. The names were then drawn at random, and also the other pieces, and this settled the case. The casting of a lot is determined by laws of nature as regularly as anything else. There is properly no chance in it. We do not know how a die may turn up; but this does not imply that it will turn up without any regard to rule, or at haphazard. We cannot trace the influences which may determine either this or that side to come up; but it is done by regular and proper laws, and according to the circumstances of position, force, etc., in which it is cast. Still, although it does not imply any special or miraculous interposition of Providence; though it may not be absolutely wrong, in cases which cannot otherwise be determined, to use the lot, yet it does not follow that it is proper often to make this appeal.

Almost all cases of doubt can be determined more satisfactorily in some other way than by the lot. The habit of appealing to it engenders the love of hazards and of games; leads to heart-burnings, to jealousies, to envy, to strife, and to dishonesty. Still less does the example of the apostles authorize games of hazard, or lotteries, which are positively evil, and attended with ruinous consequences, apart from any inquiry about the

lawfulness of the lot. They either originate in, or promote covetousness, neglect of regular industry, envy, jealousy, disappointment, dissipation, bankruptcy, falsehood, and despair. What is gained by one is lost by another, and both the gain and the loss promote some of the worst passions of man boasting, triumph, self-confidence, indolence, dissipation, on the one hand; and envy, disappointment, sullenness, desire of revenge, remorse, and ruin on the other. God intended that man should live by sober toil. All departures from this great law of our social existence lead to ruin.

Their lots - The lots which were to decide their case. They are called theirs, because they were to determine which of them should be called to the apostolic office.

The lot fell - This is an expression applicable to casting lots, not to voting.

He was numbered - By the casting of the lot, συγκατεψηφίζη sugkatepsēphisthē. This

word is from ψaφος psēphos - a calculus, or pebble, by which votes were given or lots

were cast. It means, that by the result of the lot he was reckoned as an apostle. Nothing further is related of Matthias in the New Testament. Where he labored, and when and where he died, is unknown; nor is there any tradition on which reliance is to be placed. The election of Matthias, however, throws some light on the organization of the church.

1. He was chosen to fill the place vacated by Judas, and for a specific purpose, to be a witness of the resurrection of Christ. There is no mention of any other design. It was not to ordain men exclusively, or to rule over the churches, but to be a witness to an important fact.

2. There is no intimation that it was designed that there should be successors to the apostles in the special duties of the apostolic office. The election was for a definite object, and was therefore temporary. It was to fill up the number originally appointed by Christ. When the purpose for which he was appointed was accomplished, the special part of the apostolic work ceased of course.

3. There could be no succession in future ages to the special apostolic office. They were to be witnesses of the work of Christ, and when the desired effect resulting from such a witnessing was accomplished, the office itself would cease. Hence, there is no record that after this the church even pretended to appoint successors to the apostles, and hence, no ministers of the gospel can now pretend to be their successors in the unique and original design of the appointment of the apostles.

4. The only other apostle mentioned in the New Testament is the apostle Paul, not appointed as the successor of the others, not with any special design except to be an apostle to the Gentiles, as the others were to the Jews, and appointed for the same end, to testify that Jesus Christ was alive, and that he had seen him after he rose, 1Co_15:8; 1Co_9:1, 1Co_9:15; Act_22:8-9, Act_22:14-15; Act_26:17-18. The ministers of religion, therefore, are successors of the apostles, not in their special office as witnesses, but as preachers of the Word, and as appointed to establish, to organize, to edify, and to rule the churches. The unique work of the apostleship ceased with their death. The ordinary work of the ministry, which they held in common with all others who preach the gospel, will continue to the end of time.

CLARKE, "They gave forth their lots - In what manner this or any other question was decided by lot, we cannot precisely say. The most simple form was to put two stones, pieces of board, metal, or slips of parchment, with the names of the persons inscribed on them, into an urn; and after prayer, sacrifice, etc., to put in the hand and draw out one of the lots, and then the case was decided. I have considered this subject at large on Lev_16:8, Lev_16:9; and Jos_14:2.

He was numbered with the eleven apostles - The word συγκατεψηφισθη, comes

from συν, together with, κατα, according to, and ψηφος, a pebble or small stone, used for

lots, and as a means of enumeration among the Greeks, Romans, and Egyptians; hence the words calculate, calculation, etc., from calculus, a small stone or pebble. From this use of the word, though it signifies in general to sum up, associate, etc., we may conjecture that the calculus or pebble was used on this occasion. The brethren agreed that the matter should be determined by lot; the lots were cast into the urn; God was entreated to direct the choice; one drew out a lot; the person whose name was inscribed on it was thereby declared to be the object of God’s choice, and accordingly associated with the disciples. But it is possible that the whole was decided by what we commonly call ballot, God inclining the hearts of the majority to ballot for Matthias. Nothing certain can, however, be stated on this head. Thus the number twelve was made up, that these might be the fountains under God of the whole Christian Church, as the twelve sons of Jacob had been of the Jewish Church. For it has already been remarked that our Lord formed his Church on the model of the Jewish. See the notes on Joh_17:1, etc. As the Holy Ghost, on the day of pentecost, was to descend upon them and endue them with power from on high, it was necessary that the number twelve should be filled up previously, that the newly elected person might also be made partaker of the heavenly gift. How long it was found necessary to keep up the number twelve, we are not informed: the original number was soon broken by persecution and death.

On the death of Judas there is a great diversity of opinion among learned men and divines.

1. It is supposed, following the bare letter of the text, that Judas hanged himself, and that, the rope breaking, he fell down, was burst with the fall, and thus his bowels gushed out.

2. That, having hanged himself, he was thrown on the dunghill, and, the carcass becoming putrid, the abdomen, which soonest yields to putrefaction burst, and the bowels were thus shed from the body, and possibly torn out by dogs.

3. That, being filled with horror and despair, he went to the top of the house, or to some eminences and threw himself down; and thus, failing headlong, his body was broken by the fall, and his bowels gushed out.

4. That Satan, having entered into him, caught him up in the air, and thence precipitated him to the earth; and thus, his body being broken to pieces, his bowels gushed out. This is Dr. Lightfoot’s opinion, and has been noticed on Mat_27:5.

5. Others think that he died or was suffocated through excessive grief; and that thus the terms in the text, and in Mat_27:5, are to be understood. The late Mr. Wakefield defends this meaning with great learning and ingenuity.

6. Others suppose the expressions to be figurative: Judas having been highly exalted, in being an apostle, and even the purse-bearer to his Lord and brother disciples, by his treason forfeited this honor, and is represented as falling from a state of the highest dignity into the lowest infamy, and then dying through excessive grief. The Rev. John Jones, in his Illustrations of the four Gospels, sums up this opinion thus: “So sensible became the traitor of the distinguished rank which he forfeited, and of the deep disgrace into which he precipitated himself, by betraying his Master, that he was seized with such violent grief as occasioned the rupture of his

bowels, and ended in suffocation and death.” P. 571.

After the most mature consideration of this subject, on which I hesitated to form an opinion in the note on Mat_27:5, I think the following observations may lead to a proper knowledge of the most probable state of the case.

1. Judas, like many others, thought that the kingdom of the Messiah would be a secular kingdom; and that his own secular interests must be promoted by his attachment to Christ. Of this mind all the disciples seem to have been, previously to the resurrection of Christ.

2. From long observation of his Master’s conduct, he was now convinced that he intended to erect no such kingdom; and that consequently the expectations which he had built on the contrary supposition must be ultimately disappointed.

3. Being poor and covetous, and finding there was no likelihood of his profiting by being a disciple of Christ, he formed the resolution (probably at the instigation of the chief priests) of betraying him for a sum of money sufficient to purchase a small inheritance, on which he had already cast his eye.

4. Well knowing the uncontrollable power of his Master, he might take it for granted that, though betrayed, he would extricate himself from their hands; and that they would not be capable of putting him either to pain or death.

5. That having betrayed him, and finding that he did not exert his power to deliver himself out of the hands of the Jews, and seeing, from their implacable malice, that the murder of his most innocent Master was likely to be the consequence, he was struck with deep compunction at his own conduct, went to the chief priests, confessed his own profligacy, proclaimed the innocence of his Master, and returned the money for which he had betrayed him; probably hoping that they might be thus influenced to proceed no farther in this unprincipled business, and immediately dismiss Christ.

6. Finding that this made no impression upon them, from their own words, What is that to us? See thou to that, and that they were determined to put Jesus to death, seized with horror at his crime and its consequences, the remorse and agitation of his mind produced a violent dysentery, attended with powerful inflammation; (which, in a great variety of cases, has been brought on by strong mental agitation); and while the distressful irritation of his bowels obliged him to withdraw for relief, he was overwhelmed with grief and affliction, and, having fallen from the seat, his bowels were found to have gushed out, through the strong spasmodic affections with which the disease was accompanied. I have known cases of this kind, where the bowels appeared to come literally away by piece meal.

Now; when we consider that the word απηγξατο, Mat_27:5, which we translate hanged

himself, is by the very best critics thus rendered, was choked, and that the words of the sacred historian in this place, falling headlong, he burst asunder in the midst, and all his bowels gushed out, may be no other than a delicate mode of expressing the circumstance to which I have alluded under observation 6, perhaps this way of reconciling and explaining the evangelist and historian will appear, not only probable, but the most likely. To strengthen this interpretation, a few facts may be adduced of deaths brought about in the same way with that in which I suppose Judas to have perished. The death of Jehoram is thus related, 2Ch_21:18, 2Ch_21:19 : And after all this, the Lord smote him in his bowels with an incurable disease: and it came to pass that, after the end of two

years, His Bowels Fell Out, by reason of his sickness; so he died of sore diseases; בתחלאים

bethachaluim, with inflammations, or ulcers. The death of Herod was probably of the

same kind, Act_12:23. That of Aristobulus, as described by Josephus, War, book i. chap. 3, is of a similar nature. Having murdered his mother and brother, his mind was greatly terrified, and his bowels being torn with excruciating torments, he voided much blood, and died in miserable agonies. Again, in his Antiq. book xv. chap. 10., sect. 3, he thus describes the death of Zenodorus: “His bowels bursting, and his strength exhausted by the loss of much blood, he died at Antioch in Syria.”

Taking it for granted that the death of Judas was probably such as related above, collating all the facts and evidences together, can any hope be formed that he died within the reach of mercy? Let us review the whole of these transactions.

I. It must be allowed that his crime was one of the most inexcusable ever committed by man: nevertheless, it has some alleviations.

1. It is possible that he did not think his Master could be hurt by the Jews.

2. When he found that he did not use his power to extricate himself from their hands, he deeply relented that he had betrayed him.

3. He gave every evidence of the sincerity of his repentance, by going openly to the Jewish rulers:

(1.) Confessing his own guilt;

(2.) asserting the innocence of Christ;

(3.) returning the money which he had received from them; and there

(4.) the genuineness of his regret was proved by its being the cause of his death. But,

II. Judas might have acted a much worse part than he did:

1. By persisting in his wickedness.

2. By slandering the character of our Lord both to the Jewish rulers and to the Romans; and, had he done so, his testimony would have been credited, and our Lord would then have been put to death as a malefactor, on the testimony of one of his own disciples; and thus the character of Christ and his Gospel must have suffered extremely in the sight of the world, and these very circumstances would have been pleaded against the authenticity of the Christian religion by every infidel in all succeeding ages. And,

3. Had he persisted in his evil way, he might have lighted such a flame of persecution against the infant cause of Christianity as must, without the intervention of God, have ended in its total destruction: now, he neither did, nor endeavored to do, any of these things. In other cases these would be powerful pleadings.

Judas was indisputably a bad man; but he might have been worse: we may plainly see that there were depths of wickedness to which he might have proceeded, and which were prevented by his repentance. Thus things appear to stand previously to his end. But is there any room for hope in his death? In answer to this it must be understood,

1. That there is presumptive evidence that he did not destroy himself; and,

2. That his repentance was sincere.

If so, was it not possible for the mercy of God to extend even to his case? It did so to the murderers of the Son of God; and they were certainly worse men (strange as this assertion may appear) than Judas. Even he gave them the fullest proof of Christ’s innocence: their buying the field with the money Judas threw down was the full proof of it; and yet, with every convincing evidence before them, they crucified our Lord. They excited Judas to betray his Master, and crucified him when they had got him into their power; and therefore St. Stephen calls them both the betrayers and murderers of that Just One, Act_7:52 : in these respects they were more deeply criminal than Judas himself; yet even to those very betrayers and murderers Peter preaches repentance, with the promise of remission of sins, and the gift of the Holy Ghost, Act_3:12-26.

If, then, these were within the reach of mercy, and we are informed that a great company of the priests became obedient to the faith, Act_6:7, then certainly Judas was not in such a state as precluded the possibility of his salvation. Surely the blood of the covenant could wash out even his stain, as it did that more deeply engrained one of the other betrayers and murderers of the Lord Jesus.

Should the 25th verse be urged against this possibility, because it is there said that Judas fell from his ministry and apostleship, that he might go to his own place, and that this place is hell; I answer,

1. It remains to be proved that this place means hell; and,

2. It is not clear that the words are spoken of Judas at all, but of Matthias: his own place meaning that vacancy in the apostolate to which he was then elected. See the note on Act_1:25.

To say that the repentance of Judas was merely the effect of his horror; that it did not spring from compunction of heart; that it was legal, and not evangelical, etc., etc., is saying what none can with propriety say, but God himself, who searches the heart. What renders his case most desperate are the words of our Lord, Mat_26:24 : Wo unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born! I have considered this saying in a general point of view in my note on Mat_26:24; and, were it not a proverbial form of speech among the Jews, to express the state of any flagrant transgressor, I should be led to apply it in all its literal import to the case of Judas, as I have done, in the above note, to the case of any damned soul; but when I find that it was a proverbial saying, and that it has been used in many cases where the fixing of the irreversible doom of a sinner is not implied, it may be capable of a more favorable interpretation than what is generally given to it. I shall produce a few of those examples from Schoettgen, to which I have referred in my note on Mat_26:24.

In Chagigah, fol. ii. 2, it is said: “Whoever considers these four things, it would have been better for him had he never come into the world, viz. That which is above - that which is below - that which is before - and that which is behind; and whosoever does not attend to the honor of his Creator, it were better for him had he never been born.”

In Shemoth Rabba, sect. 40, fol. 135, 1, 2, it is said: “Whosoever knows the law, and does not do it, it had been better for him had he never come into the world.”

In Viyikra Rabba, sect. 36, fol. 179, 4, and Midrash Coheleth, fol. 91, 4, it is thus expressed: “It were better for him had he never been created; and it would have been better for him had he been strangled in the womb, and never have seen the light of this world.”

In Sohar Genes. fol. 71, col. 282, it is said: “If any man be parsimonious towards the poor, it had been better for him had he never came into the world.” Ibid. fol. 84, col.

333: “If any performs the law, not for the sake of the law, it were good for that man had he never been created.” These examples sufficiently prove that this was a common proverb, and is used with a great variety and latitude of meaning, and seems intended to show that the case of such and such persons was not only very deplorable, but extremely dangerous; but does not imply the positive impossibility either of their repentance or salvation.

The utmost that can be said for the case of Judas is this he committed a heinous act of sin and ingratitude; but he repented, and did what he could to undo his wicked act: he had committed the sin unto death, i.e. a sin that involves the death of the body; but who can say (if mercy was offered to Christ’s murderers, and the Gospel was first to be preached at Jerusalem that these very murderers might have the first offer of salvation through him whom they had pierced) that the same mercy could not be extended to the wretched Judas? I contend that the chief priests, etc., who instigated Judas to deliver up his Master, and who crucified him - and who crucified him too as a malefactor - having at the same time the most indubitable evidence of his innocence, were worse men than Judas Iscariot himself; and that, if mercy was extended to those, the wretched penitent traitor did not die out of the reach of the yearning of its bowels. And I contend, farther, that there is no positive evidence of the final damnation of Judas in the sacred text.

I hope it will not displease the humane reader that I have entered so deeply into the consideration of this most deplorable case. I would not set up knowingly any plea against the claims of justice; and God forbid that a sinner should be found capable of pleading against the cries of mercy in behalf of a fellow culprit! Daily, innumerable cases occur of persons who are betraying the cause of God, and selling, in effect, Christ and their souls for money. Every covetous man, who is living for this world alone, is of this stamp. And yet, while they live, we do not despair of their salvation, though they are continually repeating the sin of Judas, with all its guilt and punishment before their eyes! Reader! learn from thy Lord this lesson, Blessed are the merciful, for they shall obtain mercy. The case is before the Judge, and the Judge of all the earth will do right.

GILL, "And they gave forth their lots,.... Or "gave forth lots for them", as the Vulgate Latin and Ethiopic versions; for Joseph and Matthias; some for one, and some for another; and which were cast into a man's lap, or into a vessel, and was no other than balloting for them; and so he that had the majority upon casting them up, when taken out, was declared the person chosen; or "they cast their lots"; that is, into an urn, or vessel; which lots had the names of the two persons on them; and into another vessel, as is thought, were put two other lots; the one had the name of "apostle" upon it, and the other nothing; and these being taken out by persons appointed for that purpose, the lot with Matthias's name on it, was taken out against that which had the name of apostle on it, upon which he was declared to be the apostle: it may be that this was done in the same manner, as the goats on the day of atonement had lots cast on them, Lev_16:8which the Jews say was thus performed: there was a vessel which they call "Kalphi", set in the court, into which two lots, which were made of wood, or stone, or metal, were put; the one had written on it, for Jehovah, and on the other was written, "for the scapegoat"; the two goats being, the one at the right hand of the priest, and the other at the left; the priest shook the vessel, and with his two hands took out the two lots, and laid the lots on the two goats; the right on that which was at his right hand, and the left on that which was at his left (i); and so the goat which had the lot put upon him, on which was written, "for the Lord", was killed; and that which had the other lot, on which was written, for the scapegoat, was presented alive; so the lot here is said to fall upon Matthias: or the lots being cast into the vessel, as above related, these two drew them out themselves; and

Matthias taking out that which had the word apostle on it, the lot fell on him: the manner of Moses's choosing the seventy elders, is said to be this (k):

"Moses took seventy two papers, and on seventy of them he wrote, זקן, "an elder"; and

upon two, חלק, "a part"; and he chose six out of every tribe, and there were seventy two;

he said unto them, take your papers out of the vessel; he into whose hand came up "an elder" (i.e. the paper on which it was so written) he was sanctified (or set apart to the office); and he, in whose hand came up "a part" (the paper that had that on it), to him he said, the Lord does not delight in thee.

And the lot fell upon Matthias; that is, either he had the largest number for him, their minds being so disposed by the providence of God; and it may be, contrary to the first thoughts and general sense of the body; since Joseph is mentioned first, and was a man of great character, and of many names and titles; but God, who knows the hearts: of men, and can turn them as he pleases, and to whom they sought for direction, inclined their minds to vote for the latter; or it was so ordered by divine providence, that in the casting or drawing the lots, the lot of the apostleship should fall on him:

and he was numbered with the eleven apostles; either chosen by the common suffrages of the people, as the word used signifies; or rather, he took his place among the apostles; he was registered among them, and ever after was reckoned one of them; Beza's ancient copy reads, "with the twelve apostles", their number being now complete,

HENRY, "The doubt was determined by lot (Act_1:26), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Pro_16:33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.

CHADWICK, "Casting of lots was a common practice. It is not to be confused with voting; for it is really an exercise of chance. For them, it was a way for God to indicate His choice because they believed that it was God who determined the outcome of the throw (Proverbs ). This is an interesting concept. When there are two equally qualified candidates for a leadership office, why not decide on the flip of a coin? At least then no one can say "I'm not going to listen to him, I didn't choose him in the first place" or "perhaps he'll give me a special place of privilege because I helped elect him." We would say in response to this idea, "But then the matter is left up to chance." However the disciples firmly believed that God had power over chance." If a coin is tossed, He could cause it to come up "heads" if He chose. Interesting indeed! The outcome was that Matthias, never mentioned before or after in Scripture, was placed on the list of the Twelve.

HAWKER, "REFLECTIONS

Pause, Reader! on the very entrance at this sacred book of God, and mark well the blessed evidences here afforded of that most precious article of our faith, and hope; in

the Lord’s return to glory. Jesus! we hail thee, as our risen, and ascended Savior! Thou art indeed gone up on high: thou hast led captivity captive, thou hast received gifts for men: yea, Lord, in the manhood of thy nature, thou hast all grace for men, even for thy rebellious children, that the Lord God might dwell among them. Send down, O Lord, the choice effusions of thy Holy Spirit; and remember Lord thy promise, in which thou didst say: I will not leave you comfortless, I will come unto you. Even so. Amen.

Reader! let it be our daily exercise of faith, to make this article of our Lord’s ascension, the constant subject of holy joy. There, would I say, as often as I consider the ascension of Jesus, there dwells the Lord Christ, in my nature, having accomplished redemption by his blood. The heavens must receive my God and Savior, until the times of the restitution of all things. And he is gone before, to take possession of the kingdom in his Church’s name, that where he is there they may be also. Moreover, by my Lord’s ascension, the justification of his whole redeemed is confirmed. Here, he offered his soul an offering for sin: and there, he presented it perfect before Jehovah. His sacrifice he made upon earth, as our Great High Priest: and in heaven, he still ministers, going in before the presence of God with his own blood. And by virtue of the everlasting efficacy of that blood, all heaven is perfumed; and the redeemed are sanctified. Hail! thou glorious, and ascended Savior! Send down Lord all thine ascension-gifts upon thy people!

CALVIN, "26.They gave in their lots We will not, in this place, make any long disputation about lots. Those men who think it to be wickedness to cast lots at all, offend partly through ignorance, and partly they understand not the force of this word. There is nothing which men do not corrupt with their boldness and vanity, whereby it is come to pass that they have brought lots into great abuse and superstition. For that divination or conjecture which is made by lots is altogether devilish. But when magistrates divide provinces among them, and brethren their inheritance, it is a thing lawful. Which thing Solomon doth plainly testify, when he maketh God the governor of the event.

“The lots (saith he) are cast into the bosom, and the judgment of them cometh forth from the Lord,” (Proverbs 16:33.)

This ordinance or custom is no more corrupt and depraved by corruption, than the corrupt vanity of the Chaldeans doth corrupt true and NATURAL astrology. Whilst the Chaldeans go about, with the name of astrology, to cloak and color their wicked curiosity, they defame a science both profitable and praiseworthy. The same do those which tell men their destinies (as they call them) by casting lots; but it is our duty to discern the lawful use from the corruption. He saith the lots were given, that being put into a pot, or one of their laps, they might afterwards be drawn out. And here we must also NOTE that this word lot is diversely taken in this place; for when he said before that Judas had obtained a lot of the ministry, his meaning was, (according to the common custom of the Scripture,) that he had a portion given him of the Lord. He speaketh afterwards properly, and without any figure of a lot, yet is it likely, forasmuch as the

word גראל,�(goral)�is�commonly�used�by�the�Hebrews�for�both�things,�that�Peter�meant�to�allude�

unto�that�which�they�were�about�to�do,�and�that�Luke�had�respect�unto�the�self-same�thing.

The�lot�fell�upon�Matthias.�It�came�to�pass�as�no�man�would�have�looked�for;�for�we�may�gather�

by�that�which�goeth�before,�that�there�was�not�so�great�ACCOUNT�made�of�Matthias�as�of�the�

other;�for,�besides�that�Luke�gave�him�the�former�place,�the�two�sirnames�which�Barsabas�had�do�

show�that�he�was�in�great�estimation.�He�was�called�Barsabas,�(that�is,�the�son�of�an�oath,�or�of�

rest,)�of�the�thing�itself,�as�if�he�were�some�MIRROR,�either�of�faithfulness�and�innocency,�or�of�

a�quiet�and�modest�nature.�The�other�sirname�did�import�singular�honesty.�This�man,�therefore,�

in�men’s�judgment,�was�the�former,�[superior;]�but�God�did�prefer�Matthias�before�him.�Whereby�

we�are�taught�that�we�must�not�glory�if�we�be�extolled�unto�the�skies�in�the�opinion�of�men,�and�if�

by�their�voices�and�consents�(76)�we�be�judged�to�be�most�excellent�men;�but�we�must�rather�have�

regard�of�this,�to�approve�ourselves�unto�God,�who�alone�is�the�most�lawful�and�just�judge,�by�

whose�sentence�and�judgment�we�stand�or�fall.�And�we�may�oftentimes�mark�this�also,�that�God�

passeth�over�him�which�is�the�chiefest�in�the�sight�of�men,�that�he�may�throw�down�all�pride�which�

is�in�man.�In�that�he�addeth,�that�he�was�reckoned�amongst�the�rest,�he�wipeth�away�all�sinister�

note�of�rashness�from�the�casting�of�lots,�because�the�Church�did�embrace�him�as�chosen�by�God�

on�whom�the�lot�fell.

NOTES, One of the reasons for the theory that Matthias could not be one of the 12 is that we know so little about him. He is such a nobody that

we find it hard to believe, but the fact is, most of the 12 were

nobodies, and we know little or nothing about them. Some of the

greatest people of history are unknown.

In 1864 a Bowery bum was admitted to Bellevue Hospital in New York. The

derelict had fallen in a drunken stuper and cut his throat. The doctor

sewed it up and he was given a bed. He was unable to eat and receive no

medical care. He was suffering from malnutrition. He had lost a lot of

blood and had a fever, but nobody cared for his life. On the third day

he died. Thirty eight cents and a scrap of paper were all his

possessions. Not much savings for a 38 year old man whose songs have

been sung by nearly everyone in America. Campton Races, Oh Susanna,

Jeanie With The Light Brown Hair, My Old Kentucky Home, and hundreds

more. Such was the end of Stephen Foster, a man known to millions, but

one who was not great.

Why Matthias is one of the 12.

He fulfilled the requirements.

He is called one of the 12 by Luke. The body was complete before the H.

S. came.

His obscurity had nothing to do with it. He was there right along with

the others.

The 11 with Peter as their leaders were satisfied with the results. No

one has the authority to question it. Paul did not have the necessary

experience.

To question it is to leave all the Bible at the mercy of the pick and

choose options of men.

Matthias was at the right place at the right time. Paul may have been a

better man but he was not there to fulfill the requirements. Back in

1901 a man by the name of Bill was shot in the stomach at the pan-

American exposition in Buffalo, New York. The doctor opened him up but

could not find the bullet. He could not take more probing so he was

sewed up and they hoped for the best. Bill was taken to a private home

to recuperate. A week later he was dead. The shame of it was at the

Exposition just a short way from where he was shot there was a new

invention being deplayed called the x-ray machine. By it the doctors

could have found the bullet and saved Bill’s life. Bill was William

McKinley the president of the United States.

COKE, "Acts 1:26. And they gave forth, &c.— This was, no doubt, most impartially adjusted, though we know not in what particular method. The honour which God had in peculiar instances conferred on inquiries by lot, (see Joshua 7:14-15. 1 Samuel 10:20-21.) and the custom of fixing the offices of the priests in the temple, while in waiting there, by lot, (1 Chronicles 24:5-7 and Luke 1:9.) might lead them to this turn of thought; or, very probably, they might have received an express revelation from heaven in respect to their mode of PROCEEDING. Thus the number of the apostles of the circumcision was filled up again before the effusion of the Holy Spirit,—that the Spirit might fall on Matthias in the same manner as upon the other eleven; and that he might not only have like spiritual gifts, and miraculous powers, but that they might be conferred at the same time, and in the same conspicuous and honourable mann

Inferences drawn from the character and conduct of Judeas Iscariot. We have already made some reflections on the history of Judas. See on Matthew 26 : &c. From that character and conduct we now further observe, there arises "a strong proof of the truth of the Christian religion." For in Judas we have a man, who in three respects particularly answers three distinct and most remarkable prophesies, and who, being thoroughly acquainted with the most secret conduct and views of the Lord Jesus, was therefore capable of detecting any fraud or imposture which might have been supposed to be carrying on by him;—and yet this man, after having delivered up Christ through the strength of the temptations of avarice, ambition, and resentment, no sooner finds the consequence of what he had done, than his conscience, taking the alarm, makes him in the strongest manner retract, and attest his Master's innocence, before those very rulers, to whom he had betrayed him but a few hours before; and to whom it is evident he had made no discovery of imposture, since they would not have failed, as well to have reproached him with it when he returned the MONEY, as to have urged it against Jesus upon his trial, which yet they never did: and this man, finding that his retracting his evidence, or at least declaring the innocence of Jesus, had no effect with the chief priests, speedily put an end to a miserable being in an excess of grief and remorse. I have sinned, cried he, in that I have betrayed the innocent blood! an attestation to the innocence of Christ, so circumstanced, that it is scarcely possible to suppose a stronger; which nothing but the most thorough conviction could have extorted, as nothing but the deepest remorse could have hurried him on to so desperate a death, which, according to the idea of the Talmudists, was the punishment usually inflicted by the divine vengeance on such persons as bore false witness against their neighbours.

And Judas bore false witness against his Master and his God! Stirred up to a deed so execrable, by the vile temptation of miserable covetousness, he followed the blessed Jesus, not to partake of the riches of his spiritual kingdom, but in hopes of temporal power and wealth. As SOON as he perceived the golden dreams vanish which he had

formed, that there was no hope of temporal advantage from Christ, nay, that Christ was privy to the secret designs of his malevolent heart, full of resentment for his disappointed purposes, he, for a few silver pence, betrays his Master, whose innocence he perfectly knew, whose power he had fully experienced, and whose goodness and love had charms enough, one should think, to have engaged any heart but a covetous one.

And how do we see the crime of Judas, black and horrid as it is, daily re-acted upon earth, and repeated among professing disciples of Christ! How many are there, who prefer gold and temporal interest to their God, their Saviour, and their souls, and, strangely perverse, set so exorbitant a value on the gifts, as to forget, as to despise, as to betray the Giver! Covetousness is a crime above measure odious in the sight of God; whose liberal bounty freely extended to all his creatures, abundantly shews his abhorrence of it. Christ has given a particular charge against it, "Take heed and beware of covetousness." St. Paul has stigmatized it with the opprobrious name of idolatry. It robs God of the heart; it robs our fellow-creatures of their due; it injures the poor and afflicted; and, what is worst of all, it robs the soul of everlasting bliss. Take heed therefore, and beware of covetousness.

One powerful reason to incline us to do so,—a reason which should make the covetous heart bleed drops of blood, is, that the most execrable and horrid villany that ever was thought of, ever was heard of under the sun, was owing to covetousness; namely, the betraying to crucifixion the innocent Lamb of God. Nor let us suppose ourselves above the power of this lust; for who shall presume to be SECURE, when a disciple, an apostle, a preacher of righteousness, a worker of miracles, was yet seduced to sell his Master and his soul upon so sordid a consideration as thirty pieces of silver! This ought to put us all upon our guard; and the fate of Judas stands as a monument and perpetual admonition to all who make gold their god, and the fine gold their confidence.

We may observe again with respect to Judas, that, though never conscience was more distressed than his, yet was his sorrow wholly unavailing; and that for this plain reason, because he would not, he could not, (given over, as he then was, to a reprobate mind) fly for mercy to the blessed Lamb of God. Convinced that he had betrayed that Lamb to his crucifiers, and conceiving that there could be no grace for a wretch like him, he abandoned himself to all the horrors of despair, and, full of his own aggravated guilt, could bear the LIGHT no longer, but rushed from temporal into eternal punishment. For repentance by no means consists solely in, nor is its truth and efficacy to be gathered merely from, the inward anguish and sufferings of the mind. It is possible that these may be the most intense, and yet the sorrow utterly inefficacious. For such was the case of Judas, and such has been the case of many despairing sinners: they have seen their own guilt in its utmost horror, and most aggravated circumstances; and may have been ready with Judas to make restitution of their ill-gotten gains, and freely to confess their fault: but then they have been devoid of that humble and earnest APPLICATION to the bleeding Redeemer, which is the only source of hope to the repenting soul; and which, as it is the only means whereby we obtain pardon, so it is the only means which can prevent or cure despair. This teaches us the heinous, the unspeakable guilt of self-murder; which is a voluntary cutting ourselves off from all possibility of the REDEEMER'S mercy, a voluntary plunge into woe eternal, and misery unutterable. This fatal step for ever deprived Judas of hope and pardon, and he sunk into endless sorrow, and into the world

of darkness, where there is no repentance, and where the doom is irrevocably sealed.

Upon the whole, from this example of Judas, we who, like him, are of the visible church of Christ, should take especial heed, that we deceive not ourselves by depending upon our outward privileges, while our hearts are not right before God, and our intentions are warped and biassed by worldly ATTACHMENTS. It behoves us to be especially careful, that we adorn the doctrine of God our Saviour by a suitable conduct; otherwise the excellence of our profession will serve only the more to enhance the severity of our future condemnation: and as Judas perished in the more extreme anguish, because he had been so particularly favoured by his Lord and Master, so shall we perish with aggravated confusion if we disobey a doctrine which is perfective of our higher happiness, and despise a Saviour who bled only to bless and to save. Judas could not bear the stings and arrows of his reproaching conscience; and all guilt, sooner or later, will find conscience as busy as it was with him. Let then the sinner reflect, who has lived days, and months, and years, in utter neglect of the God who created him,—of the Redeemer who died for his soul.—Let him think, what extremity of anguish will seize his soul, when death gives the last summons, and the future world is opening on his view! Ungrateful to his Father, his Saviour, his immortal Friend; neglectful of his own infinitely valuable interest, enslaved to concupiscence and sin, every circumstance of condemnation will crowd upon his mind; while his affrighted and tormented conscience anticipates the punishment to come. Let no man doubt of that punishment; the despairing sinner is a living proof: he carries his own hell with him; a worm within, which never dieth; a flame which never shall be quenched. It can only now be quenched; and now quenched only by one sovereign stream, the precious blood which flowed from the Lamb of God, when, betrayed by his own familiar friend, he died a willing sacrifice for the sins of the world.

REFLECTIONS.—1st, St. Luke, the supposed penman of this book, addresses it, as he had done his gospel, to Theophilus his noble catechumen.

1. He reminds him of the former treatise which he had written for his edification and instruction, containing an account of all that Jesus began both to do and teach, laying the foundation of that Christian church on which they were to build, until the day in which he was taken up, continuing to instruct them in the nature of his kingdom, after that he, through the Holy Ghost, which the Father gave without measure unto him, had given commandments unto the apostles whom he had chosen, commissioning them to preach his gospel, and, according to the plenitude of his power, enabling them for the arduous work.

Note; They who teach, must do: a minister's practice must be correspondent with his precepts.

2. He mentions some of those many infallible signs which Jesus gave of his resurrection. He shewed himself to his disciples alive, convinced them fully of the identity of his person, was seen of them several times, in different places, during the forty days that he continued on earth; ate, drank, and conversed freely with them, instructing them in the

things pertaining to the kingdom of God, informing them of the nature of his kingdom, the powers they should be endued with, the success of their ministry, and the glory which was prepared for all the faithful.

3. Christ ordered them, at one of their solemn meetings, not to depart from Jerusalem, whither they had probably come from Galilee, after they had seen him on the mountain where he appointed them to meet him; but wait for the promise of the Father, which, saith he, ye have heard of me, fully and confidently expecting that Spirit whom the antient prophesies had foretold should be abundantly poured out in the days of the Messiah, and of whom he had so often spoken to them before his departure, as the Comforter whom he would send unto them from the Father, to enable them for the glorious work which was before them. For John truly baptized with water, and that was all he pretended to do; but ye, according to his declarations, shall be baptized with the Holy Ghost not many days hence; receiving such abundant measures of light, grace, wisdom, courage, and utterance, as effectually to carry them through every difficulty, and make them successful in spreading the gospel, in defiance of all opposition. Note; We must patiently wait, and then we shall assuredly see the salvation of God.

2nd, The apostles had net yet quite dropped their expectations of the Messiah's temporal kingdom, and the resurrection of Jesus probably flattered them with new hope.

1. They put the question therefore to him, whether at this time he would restore again the kingdom to Israel, raising the Jewish people to the highest pitch of grandeur, and bringing all the kingdoms of the earth in subjection to them: so hard is it to eradicate early prejudices.

2. Christ checks their vain curiosity. And, as the Spirit, which should be given them, would shortly rectify these mistakes, he tells them it was not for them to know the times or the seasons when those great expected revolutions should be brought about, which the Father hath put in his own power, and which are secrets concealed in the divine mind. Note; (1.) Secret things belong unto God. Curiosity to be wise above what is written, is foolish as well as fruitless. (2.) The uncertainty in which it has pleased God to leave us concerning future events, is graciously ordered, to the intent that we might be always prepared for that which God hath prepared for us.

3. He assures them, that poor, illiterate, and despicable instruments as they appeared, they should be endued with the most astonishing spiritual powers, through the mighty influence of the Holy Ghost, which should come upon them; when filled with zeal, courage, and wisdom, which none of their adversaries could gainsay or resist, they should be witnesses unto him, asserting his character as the divine Messiah, bearing testimony to his resurrection, publishing the glad tidings of salvation through his name, and confirming the truth of their words by the attestation of the most amazing miracles; beginning at Jerusalem, then going to the Samaritans, among whom, before, they had been withheld from preaching; and afterwards spreading the glorious gospel to the ends of the earth, not only among the dispersed Jews, but among the Gentiles also. Note; Gospel ministers must preach Jesus Christ, bearing witness to his grace and glory, and

publishing to all, the free and full redemption, which is obtained for lost sinners through his infinite merit and intercession.

4. When he had spoken these things, while they beheld, earnestly regarding him, and duly attentive to the gracious words which proceeded out of his mouth, he was taken up; and with eager looks they followed him, till a cloud received him out of their sight; and, amid congratulating angels, he ascended to the throne of his glory. May I follow thee, Lord, with the eyes of faith now, and, when it shall please thee, ascend to behold thee face to face.

5. An angelic vision appears to them, as they stood gazing towards heaven after their dear Lord as he went up, willing to catch the last possible glimpse of him, and keeping still their eyes fixed on the place where he became invisible to them. Two celestial spirits in human forms, arrayed in white apparel, the emblem of their purity and grandeur, stood by them, and kindly addressed them, saying, Ye men of Galilee, why stand ye gazing up into heaven, as if you expected your Lord and Master to return quickly to you? This same Jesus, which was delivered for your offences, and died on a tree, and is now taken up from you into heaven, and exalted to the mediatorial throne, shall so come in like manner, at the last day of his appearing and glory, in the clouds of heaven, attended by his angelic hosts, as ye have seen him go into heaven. O that we may be ready to meet him in that great day! O that the expectation of it may powerfully and continually influence our minds!

3rdly, We have,

1. The place whence our Lord ascended, the mount Olivet, about a mile from Jerusalem. There his sufferings began in the garden, and thence he entered into his glory as a triumphant conqueror, in full view of that devoted city, for which judgment was now prepared.

2. The return of the disciples. They came back to the city according to their Master's orders, and when they were come in, they went up into an upper room, for greater secrecy. In that room probably they chiefly spent their time, with one accord, in prayer and supplications for the coming of that Comforter who was promised. The eleven apostles are particularly mentioned, all of whom kept close together, with the women, who had approved their fidelity, love, and zeal, in a very distinguished manner, and Mary the mother of Jesus, concerning whom we hear no more mention ever after; and his brethren, those of Christ's kinsmen who now believed on him, (see Matthew 13:55-56.) with many others. Note; (1.) It is good for the disciples of Jesus to unite together: the world is closely leagued against them. They need therefore maintain the closest fellowship with each other. (2.) Prayer is the blessed and constant employment of God's people; and especially in all seasons of particular trial, when their faith and patience are called into exercise, they have need to redouble their supplications. (3.) Nothing can be denied to the united prayers of the faithful, who, with one accord, surround a throne of grace in the name of Jesus.

4thly, At one of those solemn meetings, where about a hundred and twenty of the disciples were assembled, Peter, the zealous servant of his Lord, stood up in the midst of them; not affecting to sit, as their master or superior, but proposing a matter to them as his equals. We have,

1. His speech. He ADDRESSES them as his friends, companions, and brethren in Christ; and having an important proposal to make to them, he reminds them of the fulfilment of the scripture in the wickedness and miserable end of Judas the traitor. As aggravations of his guilt, St. Peter observes,

[1.] The high dignity to which he was advanced. He was numbered with us, and had obtained part of this ministry; and this but the more aggravated his sin and ruin. Note; Many are numbered with us, who are not of us; but a name to live, while persons are really dead in trespasses and sins, will AVAIL nothing.

[2.] His sin was treachery. He was guide to them that took Jesus, a ringleader in iniquity, as apostates usually prove.

[3.] His end was notorious. His money, the wages of unrighteousness, served only to buy a field to bury strangers in; and, driven by the devil and a despairing conscience, he went and hanged himself: when the rope, or the place on which he hung, giving way, he fell; and his belly bursting asunder, his bowels gushed out; a fearful exit! of which great notice was deservedly taken; the fact being publicly known in Jerusalem, and noised abroad, insomuch that the people called the field PURCHASED by this money, Aceldama, or The field of blood, with respect to the innocent blood, of which it was the price; perpetuating thereby the infamy, not only of the traitor who sold his Master, but of the rulers who tempted him to this atrocious deed. [See the Annotations.]

[4.] He cites the book of Psalms, in which the prophesy relating to Judas was found. Let his habitation be desolate, and let no man dwell therein, Psalms 69:25 and his bishoprick let another take, Psalms 109:8.

[5.] He proposes to them, according to this prophetic word, that the sacred college should be filled up by the addition of one to their number, out of those who had approved themselves from the BEGINNINGfaithful; and had been among the first who followed Jesus, and privy to all the transactions concerning him, from the time when he was baptized of John in Jordan, till his ascension to glory; that he might with them be a witness of his resurrection, of that grand article of faith, as well as of all the other glorious things relative to Christ's divine mission and character. Note; (1.) None should be admitted into the ministry, but such as for a season have proved their fidelity to Christ, in a course of holy walking with him. (2.) They who have known Christ, and the power of his resurrection in their souls, cannot but make him the subject of all their discourses.

2. The church, approving the proposal, nominated two, Joseph and Matthias; and not knowing which to prefer, they APPLIED to God, the Searcher of hearts, by prayer for direction, that he would be pleased to shew them which of these he had chosen to take part of that ministry and apostleship, from which Judas by transgression fell, that he might go to his own place, the dire abode prepared for fallen angels and rebellious sinners. Note; In our emergencies, we should never fail to look up to God for direction. Having commended the matter to God's determination, they solemnly cast lots; when the Lord, at whose disposal the lot is, Proverbs 16:33 appointed Matthias, who was thenceforward numbered with the eleven apostles.