Repentance – Sorrow for sin and forsaking of it. It was proper that the necessity of repentance should be preached among all nations, for all were sinners. See Act 17:30.

Remission of sins – Pardon or forgiveness of sins. It should be proclaimed that all people should repent, and that those who are penitent may be pardoned.

In my name – By my command it should be proclaimed that people should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to all nations, and this is a sufficient warrant to offer the gospel to every man.

Beginning at Jerusalem – This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done – the gospel was first preached there. See Acts 2. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when they rejected it, turned to the Gentiles, Act 13:46.

Fuente: Albert Barnes’ Notes on the Bible

Verse 47. Repentance] See its nature fully explained on Mt 3:1.

Remission of sins] , The taking away – removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.

Should be preached in his name] See the office of a proclaimer, herald, or preacher, explained, Clarke’s note on “Mt 3:1“, and particularly at the end of that chapter. See Clarke on Mt 3:17

In his name – On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins?

Among all nations] Because God wills the salvation of ALL; and Jesus Christ by his grace has tasted death for EVERY man. Heb 2:9.

Beginning at Jerusalem] Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The few words in Luk 24:47 are comprehensive of the great duty of the apostles:

1. To preach repentance and remission of sins.

2. In Christs name.

3. To all nations.

4. Beginning at Jerusalem.

They were to preach repentance, that is, a turning from sinful courses into a course of life consonant to the will of God; and remission of sins, that is, upon repentance; this they were to preach in his name, which may refer either to their preaching; then our Saviour lets them know that they were to be his ministers, and to preach by his authority, to be ambassadors for Christ, 2Co 5:20, stewards of his mysteries. Or else it may refer to repentance and remission of sins, which are to be preached in his name, for the sake of merits and satisfaction. They were to preach this among all nations. This was prophesied of plentifully, Psa 2:8; Isa 49:6; Dan 7:14; Hos 2:23; Joe 2:32. This was a piece of Divine revelation which Christ had till this time concealed in a great measure; when he sent out the twelve, Mat 5:5, he commanded them not to go to the Gentiles. Beginning at Jerusalem, that is, amongst the Jews. He was prophesied of under the notion of a King, to be set upon the Lords holy hill of Zion, Psa 2:6. So Psa 110:2; Isa 2:3; 28:16; 45:1. In pursuance of this, we shall find the apostles preaching only in Judea, till they had judged themselves unworthy of everlasting life, then they, turned to the Gentiles, Act 13:38,46.

Fuente: English Annotations on the Holy Bible by Matthew Poole

47. beginning at Jerusalem(1)As the metropolis and heart of the then existing kingdom of God:”tothe Jew first” (Rom 1:16;Act 13:46; Isa 2:3,see on Mt 10:6). (2) As the greatreservoir and laboratory of all the sin and crime of the nation, thusproclaiming for all time that there is mercy in Christ for the chiefof sinners. (See on Mt 23:37).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And that repentance and remission of sins,…. Which are the sum of the Gospel ministry; see Ac 20:21 the doctrine of “repentance” is not of the law, which neither requires, nor admits of it, but of the Gospel. The Persic version calls it, “the Gospel of repentance”; a doctrine preached by John the Baptist, Christ, and his apostles; and the thing itself is a blessing of the covenant, a gift of God’s grace, and in the hands of Christ to bestow; and therefore the doctrine of it is published in his name, as well as remission of sins; which, though it springs from the free grace of God, is procured by the blood of Christ, and through him it is preached. These two are joined together, not because repentance is the cause of pardon; for repentance makes no satisfaction for sin, or atonement for it; nor does the law at all regard it: tears of repentance will not wash away sin; notwithstanding these, iniquity remains marked before God; Christ’s tears themselves did not take away, nor atone for sin; his blood must be shed, and it was shed for the remission of it; and that is the only meritorious cause it. The Syriac version wrongly reads, “repentance for the remission of sins”: the Jews c indeed have a notion that repentance atones for sin; but it is a very bad one, and has no countenance neither from the law of nature, nor the law of Moses: but these two are put together, because there is a connection between them, as there is between repentance, and life, and salvation: repentance issues in these things; and to whomsoever the grace of repentance is given, to them the forgiveness of sins is applied; nor need any truly repenting sinner despair of the pardon of his sin: and indeed, there is no true evangelical repentance without views, or at least hopes of pardoning grace, and mercy; for that is attended with faith in Christ, and is heightened by the discoveries of forgiving love: such who have the fullest view of the remission of their sins, have the clearest sense of sin, and have the most sorrow for it, and loath themselves on account of it, and are ashamed of it, and do most frankly confess it, and most thoroughly forsake it. And now it was necessary, according to Old Testament prophecies, that both these

should be preached in his name; in the name of the Messiah; by his authority, and as coming through him; since the remission of sin is by his blood; and he is exalted as a prince, and a Saviour, to give both repentance and forgiveness of sins to all the Israel of God, whether Jews or Gentiles; and therefore it is fitting and proper that these should be preached,

among all nations; of the world, where God’s elect are; that so they may be brought hereby to repentance, and receive the forgiveness of their sins:

beginning at Jerusalem; from whence, according to the Old Testament, the word and doctrine of the Lord were to go forth, Ps 110:2 and is particularly mentioned, because the Gospel was to be first preached to the Jews, and be the power of God unto salvation to them; and because that in Jerusalem lived those who had been concerned in crucifying Christ, to whom repentance and forgiveness must be preached; and which would be a great encouragement to the vilest of sinners, to hope for mercy and forgiveness, since such received both.

c T. Bab. Ceritot, fol. 7. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Beginning (). Aorist middle participle of , but the nominative plural with no syntactical connection (an anacoluthon).

Fuente: Robertson’s Word Pictures in the New Testament

Should be preached. See on preacher, 2Pe 2:5.

In his name. On the foundation of [] . See on Mt 24:5.

Remission. See on ch. Luk 3:3, and on forgiven, Jas 5:15.

Beginning from Jerusalem. Some editors place a period after nations, and join these words with the next sentence, omitting and : “beginning from Jerusalem ye are witnesses.” 12

Fuente: Vincent’s Word Studies in the New Testament

1)“And that repentance and remission of sins,” (metanoian eis apesin hamartion) “Repentance with view to or for the purpose of forgiveness of sins,” as preached by Paul on his first missionary journey in Asia, Act 17:30; Act 20:21; Act 26:20.

2)“Should be preached in his name,” (kai keruchthenai epi eo onomati autou) “And that these were to be proclaimed in his name,” by His authority and mandate, Dan 9:24; Mat 4:17; Act 13:38; Act 17:30-31; 1Jn 2:12.

3) “Among all nations,” (eis panta ta ethne) “Among all races, heathen, or nations,” as a world-wide field of witnessing for His called and chosen and sent church witnesses, Mat 28:18-20; Mar 16:15; Gen 12:3; Psa 22:27; Isa 49:6; Jer 31:31; Hos 2:23; Mic 4:2; Mal 1:11; Gal 3:28.

4) “Beginning at Jerusalem.” (arksamenoi apo lerousalem) “Beginning or originating from Jerusalem,” Luk 24:49, after the empowering of the Holy Spirit, Act 2:1-4. The Gospel, repentance, and remission of sins did not begin in Jerusalem; but the “commission mandate,” for the church to preach His Gospel “to all nations,” as an Holy Spirit empowered church, was to begin the world-wide extension from there.

Fuente: Garner-Howes Baptist Commentary

47. To all nations, beginning at Jerusalem. Christ now discovers clearly what he had formerly concealed—that the grace of the redemption brought by him extends alike to all nations. For though the prophets had frequently predicted the calling of the Gentiles, still it was not revealed in such a manner that the Jews could willingly admit the Gentiles to share with them in the hope of salvation. Till his resurrection, therefore, Christ was not acknowledged to be any thing more than the Redeemer of the chosen people alone; and then, for the first time, was the wall of partition (Eph 2:14) thrown down, that they who had been strangers, (Eph 2:19,) and who had formerly been scattered, might be gathered into the fold of the Lord. In the meantime, however, that the covenant of God might not seem to be made void, Christ has assigned to the Jews the first rank, enjoining the apostles to begin at Jerusalem. For since God had peculiarly adopted the posterity of Abraham, they must have been preferred to the rest of the world. This is the privilege of the firstborn which Jeremiah ascribes to them, when Jehovah says, I am a father to Israel, and Ephraim is first-born, (Jer 30:9.) This order, too, Paul everywhere observes with the greatest care, telling us that Christ came and proclaimed peace to those who were near, and afterwards to strangers who were at a distance, (Eph 2:17.)

Fuente: Calvin’s Complete Commentary

(47) And that repentance and remission of sins . . .Here also we have a point of contact with St. Johns narrative. Though St. Luke did not know the special form in which the commission had been given, he had, at least, learnt that forgiveness of sins had occupied a prominent place in what had been said on that evening, and that that forgiveness was not limited to the children of Abraham.

Beginning at Jerusalem.There is a manifest break and condensation of the narrative at this point. St. Luke has no personal reminiscences. The second appearance, when Thomas was present, those on the mountain or by the lake in Galilee, are unrecorded by him, and were probably not known. He has before him the plan of his second book, and he is content to end his first with what will serve as a link leading on to it. Assuming his chief informants to have been, not the disciples, but the company of devout women, we have a natural explanation of this comparative vagueness. In Act. 1:8, words that closely resemble these are placed at the end of the forty days, which are there distinctly recognised.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘And that repentance and remission of sins should be preached in his name to all the nations, beginning from Jerusalem.”

The message having been proclaimed it then had to be applied, and here Jesus makes clear that that application has twofold prongs, repentance and forgiveness of sins. Repentance primarily indicates a turning to God, although this unquestionably also includes turning from sin and a change of heart and mind about God and about sin.

The Greek word literally means a ‘change of mind’ but was used to translate the Semitic idea of ‘turning’ to God, involving a change of direction and often sorrow of heart ( 1Ki 8:47 ; 1Ki 13:33; Psa 78:34; Isa 6:10; Eze 3:19; Amo 4:6). It has been common also on the lips of Jesus both as a noun and a verb (e.g. Luk 5:32; Luk 10:13; Luk 11:32; Luk 13:3; Luk 13:5; Luk 15:7; Luk 15:10). It reflects the contrite heart that comes to God for forgiveness and renewal (Psa 34:18; Psa 51:17; Isa 57:15; Isa 66:2).

John the Baptiser had proclaimed the same message (Luk 3:3). But he had done it pointing forward to Jesus as the One Who would give them the Holy Spirit. Here Jesus proclaims it as linked with His sufferings and resurrection. It is because He has died and has risen again that He can offer them the forgiveness of sins. The idea of the atoning significance of His death cannot be avoided. It was because His death was seen as finally fulfilling the purpose of all the offerings and sacrifices that He could be seen as being spoken of in ‘all the Scriptures’.

This forgiveness of sins was to be preached ‘in His Name’. Their forgiveness is dependent on what He is and on what He has done for them. Without His death and resurrection there could now be no forgiveness. And this was to be a message for all nations, although it would begin at Jerusalem, which is why Luke exclusively refers to Jerusalem. As he has made clear Jerusalem is where deliberately Jesus came to die, and where His death and resurrection took place. That is why forgiveness can begin at Jerusalem. And that is why Luke concentrates attention there.

Matthew presents it in another way, although he too sees it as happening through the Name (Mat 28:19). But in His case it is the presence of the risen Jesus that will be the guarantee of their power. John refers it to the Holy Spirit and links the idea with forgiveness, as Luke does (Joh 20:22-23).

Fuente: Commentary Series on the Bible by Peter Pett

Luk 24:47. Beginning at Jerusalem. It was both graciously and wisely appointed by our Lord, that the gospel, which was to be disseminated among all nations, should begin to be preached at Jerusalem: graciously, as it encouraged the repentance of the greatest sinners, when they saw that even the murderers of Christ were not exempted from the offer of gospel mercy: and wisely, as hereby Christianity was more abundantly attested, the facts being published first on the very spot where they happened, and as the vast concourse of people of various nations present there at the feast of Pentecost would contribute greatly to its speedier propagation. Our Lord commands that his gospel should be preached among all nations, to the whole Gentile world; an event inconceivable to the Jews, and to human reason almost impossible. Naturally every man is zealous for the religion of his fathers; and though it may have many absurdities in it, he does not easily perceive them, because he imbibed them in his earliest years. Idolatry had this further advantage, that all the pleasures of the flesh wereconsistentwiththisreligion.Itsworship required no attention of mind; every part of it was external and pompous, fit to captivate and entertain the senses: besides, all degrees of men were engaged to defend it:thecivil powers, from maxims of policy, every great change in religion portending danger to the state, and every change in religion being prohibited by the laws, unless the consent of the sovereign power was obtained; the artists, because of gain; the priests, to preserve their authority and emoluments; the people, out of superstition and misguided devotion. This was the unpromising prospect, when Christ foretold and commanded the setting up of his religion in the room of idolatry; a religion which taught the denial of man’s self, his irregular appetites and passions; which prescribed an invisible God for the object of adoration, and a spiritual worship and purity of heart suitable to the nature of that object; which promised nothing desirable in this world, neither riches, dignities, nor grandeur, but often the loss of all these, as their portion who should embrace it.And what were the means which Christ proposed for so vast an undertaking? As disproportioned to the work, as the religions were opposite.A few men, of mean extraction, of no education or experience, without the arts of rhetoric and persuasion, without armies, without force or policy; of a nation hated by the Gentiles, and hating them from a bigotry to their own customs. What an extravagancy was it to think of extirpating, by such means, a religion deeply rooted in human nature, supported by prejudices, vices, interest, and authority, wherein so many wise men and philosophers formerly miscarried; and to plant upon its ruins Christianity, which to the Greeks was foolishness.How vain the attempt,had not God declared the success beforehand! St. Luke tells us, that Christ had had discourses to this purpose with his disciples, and reminded them, after his resurrection, of what he had said upon that subject; Luk 24:44-47. These respective events are written in several prophets. See Psalms 2. Hos 2:23. Joe 2:32. Mal 1:11. Dan 7:14. But this of preaching among all nations seems to be taken particularly from Isa 49:6 as well as from various other prophesies; whence St. Paul also tells the Jews that salvation ought to be offered to the Gentiles, and that they would hear it, Act 28:28. St. Matthew, Mat 12:17-21 applies another text of the same prophet, Isa 42:1-4 which is direct to his purpose. From these and the like passages in the New Testament there is good ground to affirm, that Christ and his apostles did declare the conversion of the Gentiles to Christianity, as impossible as it seemed to be, upon the authority of the scripture prophesies; and the present and past face of the world demonstrates, that they were not mistaken.

Fuente: Commentary on the Holy Bible by Thomas Coke

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Ver. 47. And that repentance, &c. ] Blessed be God, saith one, that after our shipwreck by Adam, there is such a plank as repentance for a poor sinner to swim to heaven upon. It is a mourning for sin, as it is offensivum Dei, et aversivum a Deo. It is commissa plangere, et plangenda non committere, as Ambrose hath it; to bewail what is done amiss, and to do so no more.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

47. ] See reff. The substance of the preaching of the Gospel literally corresponded to this description see Act 2:38 ; , . . , were the words of the first sermon preached at Jerusalem.

Fuente: Henry Alford’s Greek Testament

Luk 24:47 . : this well-approved reading gives a satisfactory sense. We have to suppose a pause and then Jesus resuming says to the eleven “beginning,” the implied though not expressed thought being: this preaching of repentance to the nations is to be your work; or go ye and do this beginning at Jerusalem.

Fuente: The Expositors Greek Testament by Robertson

repentance. App-111.

remission of sins. The new Covenant having been made, this could now be proclaimed. Compare Luk 1:17. Act 2:38; Act 3:19; Act 10:43; Act 13:38, Act 13:39. Heb 9:22.

sins. Greek. hamartia. App-128.

preached = proclaimed. App-121.

in = on (the strength, or foundation of). Greek. epi. App-104.

among = to. Greek. eis. App-104.

nations = the nations.

beginning at Jerusalem. Compare Isa 2:3. Mic 4:2.

at = from. Greek. apo. App-104. Compare Act 1:81

Fuente: Companion Bible Notes, Appendices and Graphics

47. ] See reff. The substance of the preaching of the Gospel literally corresponded to this description-see Act 2:38; , . . ,-were the words of the first sermon preached at Jerusalem.

Fuente: The Greek Testament

Luk 24:47. ) The Accusative absolute, as in Act 10:37 [ – ].

Fuente: Gnomon of the New Testament

sins

Sin. (See Scofield “Rom 3:23”).

Fuente: Scofield Reference Bible Notes

that: Dan 9:24, Mat 3:2, Mat 9:13, Act 2:38, Act 3:19, Act 5:31, Act 11:18, Act 13:38, Act 13:39, Act 13:46, Act 17:30, Act 17:31, Act 20:21, Act 26:20, 1Jo 2:12

among: Gen 12:3, Psa 22:27, Psa 67:2-4, Psa 67:7, Psa 86:9, Psa 98:1-3, Psa 117:1-2, Isa 2:1-3, Isa 11:10, Isa 49:6, Isa 49:22, Isa 52:10, Isa 52:15, Isa 60:1-3, Isa 66:18-21, Jer 31:34, Hos 2:23, Mic 4:2, Mal 1:11, Mat 8:10, Mat 8:11, Act 10:46-48, Act 18:5, Act 18:6, Act 28:28, Rom 10:12-18, Rom 15:8-16, Eph 3:8, Col 1:27

beginning: Luk 13:34, Isa 5:4, Hos 11:8, Mat 10:5, Mat 10:6, Act 3:25, Act 3:26, Act 13:46, Rom 5:20, Rom 11:26, Rom 11:27, Eph 1:6

Reciprocal: 1Ki 7:25 – General 2Ch 4:4 – three Psa 68:18 – rebellious Psa 96:3 – General Pro 8:1 – General Isa 2:3 – for out Isa 40:9 – General Isa 51:5 – my salvation Isa 52:7 – publisheth Isa 60:3 – the Gentiles Eze 2:3 – I send Eze 18:21 – if the Mic 7:18 – that Zec 14:8 – living Mat 4:17 – Repent Mat 9:37 – The harvest Mat 10:26 – for Mat 13:38 – field Mat 17:9 – until Mat 22:4 – other Mat 22:9 – General Mat 23:34 – I send Mat 24:14 – shall be Mat 24:31 – he Mat 26:13 – Wheresoever Mat 28:19 – ye therefore Mar 1:15 – repent Mar 3:14 – and Mar 6:12 – preached Mar 16:15 – Go Luk 2:10 – to Luk 5:32 – General Luk 11:30 – General Luk 11:49 – I will Luk 14:21 – Go Luk 15:28 – therefore Joh 4:22 – for Joh 5:34 – that Joh 15:16 – ordained Joh 20:21 – as Joh 20:31 – through Act 5:32 – are Act 10:36 – word Act 10:42 – he commanded Act 13:26 – children Act 13:47 – so Act 22:15 – thou shalt Act 26:18 – that they Rom 2:9 – of the Jew Rom 3:29 – General Rom 10:14 – and how shall Rom 10:21 – All day long 1Co 1:23 – we 1Co 15:3 – I delivered 2Co 5:18 – hath given Eph 1:7 – the forgiveness Eph 3:9 – to Eph 4:20 – General 1Ti 2:4 – and Tit 2:11 – hath appeared Heb 2:3 – and was

Fuente: The Treasury of Scripture Knowledge

AT JERUSALEM

Beginning at Jerusalem.

Luk 24:47

The witness of the Church to the risen Christ is wide as the world. But the words afford a remarkable indication of method.

I. Notice how explicitly this point is emphasised by Christ Himself.How prominently Jerusalem, where He had been rejected and crucified, is in His thoughts. It is as though the Christian Church were to enlarge its borders in ever-widening concentric circles, so that He who is a light to lighten the Gentiles may at the same time be the glory of His people Israel. Christs messengers are not to scatter over the face of the earth, to commence a haphazard evangelisation of the nations. He commanded them that they should not depart from Jerusalem. Tarry ye in the city of Jerusalem, until ye be endued with power from on high.

II. Notice how exactly the Church obeyed the will of its risen Lord.They worshipped Him, and returned to Jerusalem with great joy. Then came the descent of the Spirit. The Jewish Pentecost is transformed at once into the Christian Whitsuntide. Then follows the preaching to the Jew first. The Acts of the Apostles shows the Christian society at Jerusalem established as the mother of churches. To it the Christians of the first age look, as the ancient Israel had looked towards Zion. It is from Jerusalem that missionaries go forth to evangelise the Roman Empire. It is the apostles at Jerusalem who heard that Samaria had received the Word of God, and sent unto them Peter and John. At Jerusalem is held the first council of the Church. From Macedonia and Achaia, from Philippi and Corinth, churches on the mainland of Greece, contributions are sent for the poor saints at Jerusalem. Beginning at Jerusalem is printed, as it were, on the title page of the Acts. And it is quite in accordance with the prominence accorded to this city in the New Testament that the earliest instance of a bishop in the Christian Church should be found at Jerusalem, and that a deference quite out of proportion to its practical importance should have been paid to him as representing the original metropolis of Christendom.

III. A lesson in unity.But if our Lord meant to fix Jerusalem as the capital, the metropolis of the Kingdom of Heaven upon earth, then the conception of the Church of Christ as an actual historic society, with an outward unity as real as that which belongs to any world state, is at once conceded as belonging to the essentials of the Christian faith. All one body we was never meant to be a mere pious expression of opinion that at the last, when the secrets of the heart should be disclosed, men who had failed to identify each other in the thick of the conflict would be found to belong to the hidden company of Gods chosen. A Church so vague as this were little better than no Church at all. What we need is a body fitly framed and knit together, something that can kindle a common enthusiasm, and arouse the love and loyalty of its members. That Christ has given us in the visible Church.

Rev. J. G. Simpson.

Fuente: Church Pulpit Commentary

7

Repentance and remission of sins could not have been preached in the name of Christ, had He not met all the requirements of this important prophecy. Among all nations signifies that Jesus died for the whole world, not the Jews only. Beginning at Jerusalem. That city was the capital of the Jewish kingdom, both religiously and politically, and it was to be the model and beginning place (but not the capital) of the kingdom of Christ.

Fuente: Combined Bible Commentary

Luk 24:47. And that, etc. This is part of what was written.

Repentance and remission of sins. These two things are inseparably connected. Comp. the preaching of John the Baptist, and of the Apostles (Act 2:38; Act 3:19; Act 26:18).

In his name. The preaching derives all its significance and authority from Him in whose name and by whose commission it takes place. This phrase characterizes Christian preaching.

Unto all the nations. Matthew and Mark tell of the commission to preach the Gospel to all, but here this preaching is set forth as the fulfilment of Old Testament prophecy.

Beginning at Jerusalem. If this clause is joined to Luk 24:47, it declares that the preaching should begin at Jerusalem in fulfilment of prophecy. See such passages as Isa 2:3; Isa 40:9. Comp. also Act 1:8; Rom 15:19. But a better supported reading connects it with Luk 24:48 : Beginning at Jerusalem, ye are witnesses. etc.

Fuente: A Popular Commentary on the New Testament

24:47 And that repentance and remission of sins should be preached in his name among all nations, {h} beginning at Jerusalem.

(h) The apostles, who are the preachers of the gospel, beginning at Jerusalem.

Fuente: Geneva Bible Notes

Next Jesus proceeded to show them how the Old Testament also predicted that the gospel should go to everyone, all the nations or Gentiles, beginning from Jerusalem (e.g., Isa 2:2-3; Isa 42:6; Isa 49:6; Isa 60:3; Joe 2:28-29; Joe 2:32; Mic 4:1-2). This was also teaching that the Jews of Jesus’ day resisted strongly. The theme of Gentile evangelism is strong in Luke (Luke 10), and it carries over into Acts (Acts 10-11; Acts 13-28). Likewise Luke featured Jerusalem as Jesus’ city of destiny throughout his Gospel. Now it was to become the hub from which the gospel would go out into all the world. Thus this verse is a kind of strait in which the main emphases in Luke converge and through which they pass to Acts. It is Luke’s mission statement for the church.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)