Exegetical and Hermeneutical Commentary of Acts 1:6

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

6. wilt thou restore ] Literally, dost thou restore (or art thou restoring), but the English future gives the sense.

the kingdom to Israel ] The question was asked when all the Apostles were gathered together, so that the enquiry was not dictated by the mistaken notion of some single member. It shews, as do many other remarks and questions (cp. Luk 24:21, &c.), how far the Apostles were even yet from comprehending the spirituality and universality of the work to which Christ was sending them. A temporal kingdom confined to Israel is what they still contemplate. The change from the spirit which dictated the question in this verse, to that in which St Peter (Act 2:38-39) preached repentance and forgiveness to all whom the Lord should call, is one of the greatest evidences of the miracle of Pentecost. Such changes can only come from above.

Fuente: The Cambridge Bible for Schools and Colleges

When they therefore were come together – At the Mount of Olives. See Act 1:9, Act 1:12.

Wilt thou at this time … – 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 would free them from the bondage of the Romans. Many instances where this expectation is referred to 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 Luk 24:21, and it is clear that his death was the only means which could effectually change their opinions on this subject. Even his own instructions would not do it; and nothing but 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, his return to life excited them again. They beheld him with them; they were assured that it was the same Saviour; they saw now that his enemies had no power over him; they could not doubt 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 that 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 favor 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 ascendency in a mans mind, and are revived by the slightest circumstances, even long after it was supposed that they were overcome, and 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 Isa 1:26. 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 Dan 7:27?

The kingdom – The dominion; the empire; the reign. The expectation was that the Messiah the king of Israel would reign over people, and that thus the nation of the Jews would extend their empire over all the earth.

To Israel – To the Jews, and particularly to the Jewish followers of the Messiah. Lightfoot thinks that this question was asked in indignation against the Jews. Wilt thou confer dominion on a nation which has just put thee to death? But the answer of the Saviour shows that this was not the design of the question.

Fuente: Albert Barnes’ Notes on the Bible

Act 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 Gods 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 Gods times and Gods ways, which are not as ours (Isa 55:8-9).

(b) How anxious we are to hurry on Gods 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, .

(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 mans power, just as there are some kept in Gods.

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 Gods 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.)

Christs 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 Masters 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. Christs 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 Fathers 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 Christs.

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.)

Christs 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 mens times are put in Gods 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 mens vain curiosity and affectation. There are many who trouble both their own and other mens 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 mens 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 years 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. Mans 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 mans 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 Christs 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. Mans 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 dont. (T. De Witt Talmage.)

Gods 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 builders plans. This is only one stone of many. So, when men shall ask where and how is your little achievement going into Gods 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 Pilgrims 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.)

Gods 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 Gods 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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

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

When they therefore were come together; either the one hundred and twenty, mentioned Act 1:15, or the five hundred, mentioned 1Co 15:6.

That they might more readily obtain an answer, they join in the question,

Lord, wilt thou at this time restore again the kingdom to Israel? Which was taken away by the Romans, and by Herod, and they expected should be restored to them by the Messiah; understanding the prophecy, Dan 7:27, to this purpose.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6-8. wilt thou at this time restorethe kingdom to Israel?Doubtless their carnal views ofMessiah’s kingdom had by this time been modified, though how far itis impossible to say. But, as they plainly looked for somerestoration of the kingdom to Israel, so they are neither rebuked norcontradicted on this point.

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

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 Ac 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

Mt 20:21 and though his sufferings and death had greatly damped their spirits, and almost destroyed their hopes, see Lu 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

, “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.”

i Maimon. in Misn. Sanhedrin, c. 11. sect. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Christ’s Address to His Apostles; Christ’s Ascension into Heaven.

      6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?   7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.   8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Juda, and in Samaria, and unto the uttermost part of the earth.   9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.   10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;   11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

      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 Csar, 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 (Luke xxii. 30), 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.

      II. 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? v. 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 qu 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, John xvi. 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 exitum Caliginosa nocte premit Deus– But Jove, in goodness ever wise,     Hath hid, in clouds of thickest night, All that in future prospect lies     Beyond 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, ch. xv. 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. xlvi. 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.

      III. 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 (v. 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,” v. 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, ch. xviii. 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.”

      IV. Having left these instructions with them, he leaves them (v. 9): When he had spoken these things, and had said all that he had to say, he blessed them (so we were told, Luke xxiv. 50); and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ’s ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power, his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe, 1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he had risen, which would be satisfaction enough; but they saw him go up towards heaven, and had actually their eye upon him with so much care and earnestness of mind that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples. 2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so, Matt. xvii. 5. This cloud received him, it is probable, when he had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Ps. civ. 3. God had often come down in a cloud; now he went up in one. Dr. Hammond thinks that the clouds receiving him here were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Exo 25:22; Lev 16:2. By the clouds there is a sort of communication kept up between the upper and lower world; in them the vapours are sent up from the earth, and the dews sent down from heaven. Fitly therefore does he ascend in a cloud who is the Mediator between God and man, by whom God’s mercies come down upon us and our prayers come up to him. This was the last that was seen of him. The eyes of a great many witnesses followed him into the cloud; and, if we would know what became of him then, we may find (Dan. vii. 13), That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him in the clouds as he came near before him.

      V. The disciples, when he had gone out of their sight, yet still continued looking up stedfastly to heaven (v. 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 (2 Kings ii. 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. xxiv. 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 (John i. 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 xix. 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 (Ps. xlvii. 5), and he will descend from heaven with a shout and with the trump of God, 1 Thess. iv. 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.

Fuente: Matthew Henry’s Whole Bible Commentary

They therefore ( ). Demonstrative use of with without any corresponding just as in 1:1 occurs alone. The combination is common in Acts (27 times). Cf. Lu 3:18. The is resumptive and refers to the introductory verses (1:1-5), which served to connect the Acts with the preceding Gospel. The narrative now begins.

Asked (). Imperfect active, repeatedly asked before Jesus answered.

Lord (). Here not in the sense of “sir” (Mt 21:30), but to Jesus as Lord and Master as often in Acts (Acts 19:5; Acts 19:10, etc.) and in prayer to Jesus (7:59).

Dost thou restore ( ). The use of in an indirect question is common. We have already seen its use in direct questions (Matt 12:10; Luke 13:23 which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also Acts 7:1; Acts 19:2; Acts 21:37; Acts 22:25. The form of the verb is late (also ) omega form for the old and common , double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (Joh 14-16) and the power of the Holy Spirit (Ac 1:4f.).

Fuente: Robertson’s Word Pictures in the New Testament

Asked [] . The imperfect, denoting the repetition and urging of the question.

Fuente: Vincent’s Word Studies in the New Testament

1) “When they therefore were come together,” (hoi men oun sunelthontes) “So then those coming together in affinity, of their own accord,” the Apostles and the church, at one of the latter of His ten or more appearances with them during the first forty days after His resurrection, Act 1:3-5; This meeting was likely on the Mount of Olives or in Bethany, Luk 24:47-51.

2) “They asked of Him, saying,” (eroton auton legontes) “They (of the church assembly)) inquired of Him, saying,” desiring to know, to understand what the immediate future held for them, ahead of His desired will for them, rather than to be content in their then state of being, Heb 13:5.

3) “Lord, wilt thou at this time restore again the kingdom to Israel?” (kurie ei en to chrono touto apokathistaneis basileian to Israel) “Lord, at this time, are you willing to restore (set up again) right now, the kingdom to Israel?” Their continuing desire was for natural Israel’s kingdom restoration over all Gentile kingdoms to which their people had become subservient. They still were strongly concerned about national pride, even above spiritual matters. The kingdom of Israel is to be restored; Jesus is to sit and reign on David’s throne, but not until after He returns from heaven in power and great glory; Rom 11:25-26; 1Co 15:24.

Fuente: Garner-Howes Baptist Commentary

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’s 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’s kingdom, they had oftentimes heard their Master preach concerning this matter. Lastly, It was a saying common in every man’s 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) 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) should be erected and set on foot again.

(24) “ Perstringit,” reprimand.

(25) “ Misere dissipatum,” miserably laid waste.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 1:6. When they were come together.(The Sinaitic codex omits together.) This was not the meeting referred to in Act. 1:4, but the last interview recorded in Luk. 24:36-53, which began in Jerusalem and ended near Bethany. Wilt, rather dost Thou? introducing a direct question, which is contrary to classical usage, though not uncommon in the N.T. and the LXX. (Hackett). The kingdom to Israel shows that as yet the expectations of the apostles had not passed beyond the bounds of their own nation.

Act. 1:7. Put, set, fixed, or appointed in His own poweri.e., in the sovereign exercise of it. Compare Mat. 24:36, and 1Th. 5:1.

Act. 1:8. After that the Holy Ghost is come upon you.Literally, the Holy Ghost having come upon you. This should be the source of their power. Before the Ascension the disciples were led through the Spirit as a transcendent power standing over them; first with the Pentecostal event does He become an immanent principle (Holtzmann). Witnesses unto Me should be My witnesses, the reading being preferable to . Compare Luk. 24:48. In Jerusalem, etc., gives a hint about the plan of the book.

Act. 1:9. When He had spoken, rather saying these things, and while they beheld, or they behold, He was taken, or was raised up into the air, but not yet into heaven, being different from (Act. 1:2) and , received up from under.

Act. 1:10. The two men who stood or were standing by them in white apparel or garments were angels, as in Mar. 16:5; Luk. 24:4; Joh. 20:12.

Act. 1:11. In like manner signified that Christs return would be in the air and visible. Compare Mar. 14:62; Luk. 21:27; Rev. 1:7.

HOMILETICAL ANALYSIS.Act. 1:6-11

The Ascension; or, the Exaltation of the Churchs Head

I. The attendant circumstances.

1. The place. Olivet. This agrees with the statement of Luke (Luk. 24:50), that the scene of the taking up was near Bethany, and contradicts not the account of Mark (Act. 16:14-19), which seems to, but really does not, indicate as the point of departure the upper room in Jerusalem, in which Christ had appeared to His disciples as they sat at meat. The words so that (Mar. 16:19) refer not necessarily to the immediately preceding conversation, but to the speaking in general of the Lord with His disciples during the forty days. (Compare Weiss, The Life of Christ, iii. 408, E. T.)

2. The time. The last of the forty days, the day of the Bethany manifestation, which, however, was not the interview enjoyed by the ten (Joh. 20:19; compare Luk. 24:36-49), but that granted to all the apostles (1Co. 15:7), which most likely happened in Jerusalem on the evening of the fortieth day. In this case the journey to Bethany would be performed during night, and the ascension accomplished in the early morning, at the dawning of the day.

3. The spectators. The eleven. That others besides them should have witnessed the departure was not necessary, since to them alone, as His ambassadors, was about to be committed the task of witnessing both concerning and for Him. But that others along with them were in the upper room when Christ came to lead them forth is the natural deductionothers from whom they were withdrawn, who were left behind (compare Gen. 22:5; 2Ki. 2:6), and to whom they returned (see Act. 1:13) when the sublime spectacle was over.

II. The supernatural phenomenon.

1. The antecedent conversation.

(1) The curious question, Lord! dost Thou at this time restore the kingdom to Israel? Surprising that the apostles, after three years training in the school of Christ, after the tragic event of the crucifixion, after the transcendent experience of the resurrection, and after listening to the risen Christs exposition of the things concerning the kingdom, should have still clung to the idea of a temporal monarchy. Yet neither unnatural nor difficult to understand when one remembers how full the air then was of materialistic and carnal conceptions of the coming Messianic kingdoms, how the apostles from their youthful days had drunk in these ideas and practically lived upon them, and how invincible, even in good men, early prejudice is.

(2) The discouraging reply. Leaving their mistaken notions to be corrected by the Holy Ghost (Joh. 16:13), the risen Christ assured them their wisdom lay in not endeavouring beforehand to know times and seasons in connection with the kingdoma hint to students of prophecy; that times and seasons were solely within the ken of the Father who had appointed these in the sovereign exercise of His own authority (Deu. 29:29); and that their special task would be that of witnessing for Christ, beginning at Jerusalem (Luk. 24:47), but progressing to the uttermost parts of the earthlight upon the mission of the gospel.

(3) The comforting assurance. Great and arduous as the work of witness-bearing would unquestionably prove, they would not be left for its execution to their own unaided strength, but, by the Holy Ghost about to come upon them, would be endowed with power sufficient to meet every emergency that might arise in their sacred callinga word of consolation to Christians in every sphere, but especially to preachers and missionaries
2. The immediate exaltation.

(1) He was taken up, raised into the air, immediately after He had ceased speaking, and while the apostles were looking at Him in wondering adoration. Luke (Luk. 24:50-51) describes Him at the moment as lifting up His hands and blessing them, and as in the act of stepping back and being parted from them.

(2) A cloud received Him out of their sight, folding round Him like a fleecy garment. He maketh the clouds His chariot (Psa. 104:3). Imagination may picture the upward path of the ascending king. Scripture leaves that unpainted, and confines itself to state the unadorned fact that He was taken up, that He passed through the heavens (Heb. 4:10; 1Pe. 3:22), that He took His seat at the right hand of God (Col. 3:1; Heb. 11:12).

3. The subsequent vision. Two men in white apparel stood beside the apostles as they looked steadfastly into heaven. Not Moses and Elias (Ewald), who had talked with Christ on the Transfiguration Mount, else Luke would have named them as he does in the Gospel, but two angels, probably the two who had figured at the resurrection (Luk. 24:4; Joh. 20:12).

(1) Reproving the heaven-gazers, thereby reminding them their duty henceforth would be not so much contemplation as action, these celestial monitors

(2) comforted them with the assurance that Christ would in like manner return as they had seen Him depart, thereby confirming Christs promise that He would come again (Mat. 16:27; Luk. 9:26; Joh. 14:3), and

(3) directed them to look for His future appearing (Php. 3:20; 1Th. 1:10; Heb. 9:28).

III. The doctrinal interpretation.

1. What the Ascension signified to Christ.

(1) The termination of His earthly humiliation and the commencement of His heavenly glory.
(2) The conclusion of His redeeming work and its formal acceptance as well as reward by His Father.
(3) The cessation of His direct visible activity on the earth, and the inauguration of His indirect and invisible working from heaven and through the Spirit.
2. What the Ascension signified to the apostles.

(1) The certainty of Christs resurrection. If Christ visibly withdrew from the earth He must have really risen from the dead.
(2) The confirmation of their faith in Christs Messiahship and Divinity. This followed as a consequence from their faith in His resurrection.

(3) The verification of Christs authority as a Teacher, Christ having before the Crucifixion announced that the Son of man should ascend up to where He had been before (Joh. 6:62). When the apostles beheld this prediction fulfilled, they must have reasoned that in like manner all His other promises would be Yea and Amen! And in particular that His word about the Holy Ghost would not fail.

(4) The necessity of henceforth knowing Christ no more after the flesh. This probably was the import of His word to MaryTouch Me not! for I am not yet ascended (Joh. 20:17).

(5) The certainty that they would ultimately follow whither He had gone. This had been promised at the supper table (Joh. 14:3). When, therefore, they saw Christ exalted to the right hand of the Majesty on high, they would no longer fear, if they ever feared, that He might not be able to implement His loving word concerning and gracious purpose toward them.

3. What the Ascension signified in the world.

(1) The trustworthy character of Christs redeeming work. His exaltation supplied proof that He was able to save unto the uttermost all that came unto God through Him (Heb. 7:25).

(2) Christs supremacy over all things and persons on earth. This was an unavoidable deduction from Christs investiture with all power in heaven and on earth (Mat. 28:18; Joh. 13:3). If Christ had gone into heaven, angels, authorities, and powers being made subject unto Him (1Pe. 3:22), one might rest assured that all things on earth had likewise been placed beneath His feet (Eph. 1:22), so that henceforth He should be Lord of both the living and the dead (Rom. 14:9).

(3) The certainty that Christ would eventually conquer His foes. He must reign till He hath put all His enemies under His feet (1Co. 15:25; compare Heb. 10:12-13).

Learn.

1. The title Christ has to be worshipped (Php. 2:10-11).

2. The duty of seeking those things which are above (Col. 3:1).

3. The propriety of looking for Christs return (Tit. 2:13).

HINTS AND SUGGESTIONS

Act. 1:6. A Questionable Question.Lord, dost Thou at this time restore the kingdom?

I. Authorised.When dictated by:

1. Shows 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.When prompted by:

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 hath 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.Gerok.

Act. 1:7. Not for Man to know Times and Seasons.

I. A reasonable restriction.Considering:

1. That the Father hath arranged these in the exercise of His own sovereign authority;
2. That in other realms besides that of religion mans capacity to forecast the future is limited; and
3. That a knowledge of the times and seasons might act injuriously on man.

II. A beneficial arrangement.As tending:

1. To inspire humility, teaching man that some subjects are beyond his ken.
2. To repress curiosity, which is always prone to overstep the bounds of what is legitimate.
3. To cultivate submission, directing man to leave secret affairs in the hands of the Father.
4. To discipline faith, training it to believe that He doeth all things well.

Act. 1:8. Christs Witnesses.Christians in their several spheres and capacities should be testifiers:

I. Of the facts of Christs history.Of His incarnation, life, death, resurrection, and ascension, to those who are ignorant of these.

II. Of the doctrines of His Gospel.Of His vicarious sacrifice for sin, His free offer of forgiveness, and His gift of the Holy Spirit to believers, to such as are in need of these.

III. Of the character and destiny of His Church.Of its spiritual nature, holy calling, and ultimate victory over the world, to those who are outside its pale.

The Christians vocation.

I. Its glory.Witnesses of the Exalted King, His witnesses.

II. Its lowliness.Only His witnesses, nothing more.

III. Its sufferings.Witnesses of the Lord in a hostile world.

IV. Its promise.Strength from above.Gerok.

Power for Service.

I. In what it consists.The indwelling of the Holy Ghost. Whence the power is

1. Supernatural in its character;
2. Natural in its operations, employing mans ordinary faculties; and
3. Adequate in its measure, meeting all the necessities of those who serve.

II. From whom it comes.From the Father as its source, and from Christ as its dispenser. Hence to be sought from these alone by:

1. Obedient waiting (Act. 1:4);

2. Earnest praying (Act. 1:14, Act. 2:1); and

3. Humble self-emptying.

III. To whom it is given.

1. To those who are chosen, as the Apostles were by Christ.
2. To those who surrender themselves unreservedly for Christs service.
3. To those who believingly wait for the heavenly gift.

IV. For what it is granted.To enable its recipients to witness for Christ. This the Holy Ghost does by witnessing for Christ in them. Without the Spirits help no words of apostle, prophet, evangelist, or preacher could efficiently testify for Christi.e., testify in such a way as to savingly reach the hearts and consciences of hearers.

Pentecostal Power.Let us look at this pentecostal power and see some of its characteristics and conditions. What is it?

1. First, it is the power of religious earnestness. Half-hearted religion is no religion at all. God wants the whole heart or none. Earnestness is working at religion, not playing at it. Earnestness makes religion ones chief business. It goes at it as men dig for gold in the mountains, determined to have it if it is there. That was the way with these first disciples. They knew the power existed and was meant for them. So they were going to have it. They would meet Gods conditions.

2. Pentecostal power is the power of union. In union there is strength. In division or separation there is weakness. Again and again are we told that those one hundred and twenty disciples were all in that upper roomnot one hundred and nineteen, but one hundred and twenty. All there, and all with one accord. The heat generated fused all hearts into one. Did you ever see the hard, cold pieces of iron melt and flow together in the furnace? Then the moulder can make what he pleases out of the molten mass. The lack of union destroys the power of the human body or of the Christian Church. Think how a few church members who never unite in prayer and work with the rest shear the Church of strength.

3. Pentecostal power is the power to witness for Christ. Christianity is a religion that advances by means of testimony; and only so. Where no one speaks for it, it dies. Imagine Peter spending a week or a month without mentioning the name of Jesus. Imagine groups of the disciples meeting and talking about the weather, the crops, politics, or finances, and not saying a solitary word about their ascended Lord. True, holy living is good testimony for Christ. Without it talk is mere hypocrisy. But true, also, that out of the abundance of the heart the mouth speaketh, but when the heart is as full of Jesus as were the hearts of the first disciples, the tongue reveals the fact. How many Christians are tongue-tied!

4. Again, Pentecostal power is the power of the Word of God. Have you noticed at Pentecost what a reasoner, what an expositor, what an orator Peter became? Have you observed how his eloquence burned its way into the hearts of his auditors? What gave him that power to move men? Read over his address, and you will find nothing there you can explain by the ordinary rules of rhetoric or canons of secular eloquence. It is the plainest kind of a speech. Did you ever know an earnest student of Gods Word that did not grow in piety? Did you ever know a Church that fed on Gods Word that did not have something like Pentecostal power? Did you ever know that power to come where the Divine Word was not honoured?

5. Pentecostal power was the power of prayer.

6. There are many other characteristics of this Pentecostal power. It is the power of a complete consecration, the power of an indomitable courage, the power of spiritual concentration, the power to win souls to Jesus Christ. But they are all summed up in this, it is the power of the Holy Ghostthe power of human hearts when taken possession of by the Divine Spirit. Will there be any mistaking this power? Will there be any doubt what has happened to us when we are filled with the Holy Ghost? Did any one ever try to make you believe that a kerosene lamp or a gas-jet or even an electric light was the spring or summer sun? Could electric lights enough be manufactured to make the earth put forth her buds, and flowers, and fruits? Oh, how easily the sun awakens the sleeping forces of nature, and clothes the earth with verdure! What transformations when the sun goes to work! And what transformations when the Holy Ghost descends! Are the resources of the Holy Spirit limited? Is He not infinite? Are not all things possible with God? We have waited six thousand years for steam and electricity; but these forces existed even in Eden, and might have been used if we had only known how. We have waited two thousand years since Christ for the promised conversion of the world. The power to bring it about exists. It is possessed by the Holy Ghost. It is Pentecostal power. Shall we have it? Have it now? Or wait another two thousand years, while the world rolls on in iniquity and generation after generation passes on into hell?F. P. Berry.

Act. 1:9. The Ascension of Christ and its Lessons.

I. The doctrine of the Ascension of our Lord holds a foremost place in apostolic teaching.The doctrine of the Resurrection, apart from the doctrine of the Ascension, would have been a mutilated fragment, for the natural question would arise, not for one, but for every age: If Jesus of Nazareth has risen from the dead, where is He?

II. The Ascension of our Lord meant His withdrawal from this earthly scene.The Book of the Acts does not describe our Saviour as ascending through infinite space. It simply describes Him as removed from off this earthly ball, and then a cloud shutting Him out from view, Christ passed into the inner and unseen universe wherein He now dwells.

III. The Ascension of our Lord was a fitting and natural termination of Christs ministry.The departure of the eternal King was like His first approach, a part of a scheme which forms one united and harmonious whole. The Incarnation and Ascension were necessarily related the one to the other.

IV. The Ascension of our Lord was a necessary completion and finish to His earthly work.For some reasons secret from us, but hidden in the awful depths of that Being who is the beginning and the end, the source and condition of all created existence, the return of Christ to the bosom of the Father was absolutely necessary before the outpouring of the Divine Spirit of Life and Love could take place.

V. The Ascension of our Lord rendered Christ an ideal object of worship for the whole human race.The Ascension of Jesus Christ was absolutely necessary to equip the Church for its universal mission, by withdrawing the bodily presence of Christ into that unseen region which bears no special relation to any terrestrial locality, but is the common destiny, the true fatherland of all the sons of God.

VI. The Ascension of our Lord glorified humanity as humanity, and ennobled man simply as man.The Ascension thus transformed life by adding a new dignity to life and to lifes duties. From the beginning Christianity declared to all the dignity and glory of human nature in itself. Much of modern speculation tends to debase and belittle the human body. The doctrine of evolution, to say the least, has not an elevating influence upon the masses. The doctrine of the Ascension teaches men a higher and nobler view.G. T. Stokes, D.D.

The Ascension of Christ.What it meant.

I. A continuation of the redemptive work of Christ.Without it the kingdom of God would have been but a divine dream. So long as the apostles were under Christs visible guidance they could not dissociate His kingdom from the empire of physical conquest which had so long been the vision of Jewish passions and prejudices. Not until they could no longer speak to Christ face to face did a purer faith draw them within the sweep of Gods redemptive purpose, and open their eyes to the invisible kingdom of truth and justice, of love and moral beauty.

II. A revelation of the unity of life.Instead of being a parting it was a drawing near of the Lord in a higher and mightier fellowship with man, in a more fruitful and comprehensive relationship. He was taken from the sight of His disciples that He might come into touch with all the springs of human thought and action.

III. An enlargement of Christs personal influence.Death does not change but intensifies human relationships. Death is the gate through which the soul of the disciple ascends with Christ to larger life and more blessed influences. Moses and Paul are greater forces in human society now than they ever dreamed of being while in the flesh. The influence of Calvin increases not only in power but in purity with each succeeding generation. So with Christ, whose ascension was an uplifting and glorifying of all human life.George D. Herron, D.D.

The Ascension of Jesus.

I. The conclusion of the appearances of the Risen One in the past.
II. The counterpart of His future return.
III. The point of entrance for His present sovereignty.Bornemann.

Taken up; or, Views of the Ascension. Christ ascended into heaven.

I. As a servant, to receive His reward. Having finished His Fathers work He ascended to receive His stipulated recompense (Heb. 12:2).

II. As a Son into His Fathers bosom. Out of this having come, into this He delighted to return (Joh. 17:5).

III. As a High Priest, to intercede for His people. Having offered Himself once for all as a sacrifice, He passed into the heavens, there to appear in the presence of God for them for whom He shed His blood (Heb. 9:24).

IV. As a King, to sit upon His throne. As appointed mediator He is Lord of all (Act. 10:36).

The Ascension of Christ a Necessity.

I. Because the polluted earth was not suited as an abode for the glorified Body of the Redeemer.Heaven was its appropriate sphere of existence. Before it could tabernacle again in this world, the new heavens and the new earth must be introduced.

II. Because an essential part of His priestly office was to be exercised in Heaven.What the high priest did in the earthly temple it was necessary for the High Priest of our profession to do in the temple made without hands in the heavens.

III. Because it was necessary that redemption should not only be acquired but applied.Men if left to themselves would have remained in their sins, and Christ would have died in vain. To avert this the Holy Ghost required to be given, and heaven was the place whence the Holy Spirit could be outpoured.

IV. Because Heaven itself required to be prepared for His people.Hence Christ said, I go to prepare a place for you, etc. (Joh. 14:2-3).Charles Hodge, D.D.

The Visible Ascension.

I. The most befitting, and naturally to be expected attestation of Christs heavenly origin (Joh. 3:13; Joh. 6:62; Joh. 16:28).

II. The final and most evidentfor the first witnesses indispensableexhibition of the truth that the kingdom of Jesus should be established by the Spirit from heaven.

III. The most assuring guarantee of Christs heavenly power.

IV. The strongest pledge of His future visible return.Stier.

Clouds that conceal Christ.

I. Clouds of vapour conceal His glorious form from the eyes of sense.

II. Clouds of ignorance conceal His image from the eyes of the understanding.

III. Clouds of unbelief conceal His grace from the eyes of the heart.

IV. Clouds of sin conceal His presence from the eyes even of faith.

Act. 1:11. Why stand we gazing into heaven? Because we see

I. Jesus crowned with glory and honour (Heb. 2:9).

II. Humanity glorified in Him (Heb. 4:15).

III. Redemption fully completed by Him (Php. 2:9).

IV. The whole creation in future recovered by Him (Rev. 11:15).Oosterzee.

The Second Coming of Christ.

I. Personal.The same Lord Jesus.

II. Visible.In like manner as ye beheld Him going.

III. Glorious.On the clouds of heaven.

IV. Certain.He shall come.

Act. 1:9-11. Was Christs Ascension a visible phenomenon?

I. Against this the following considerations are commonly urged:

1. Scientific. The idea of a local heaven beyond the atmospheric firmament and out in the depths of space has been rendered inconceivable by modern astronomy. But without admitting that heaven cannot possibly be a place, all that the Ascension as narrated in Scripture involves is merely a visible withdrawal beyond the limits of this sensible sphere.

2. Theological. The proper Christian faith conception of the present exaltation of Jesus Christ is not dependent on that external ascension which is reported in the Acts, the last not being for the Christian faith essential, and fundamental, while the first is (Bornemann). A statement such as this, however, is incorrect, since without a visible bodily ascension, not only would the doctrine of Christs bodily resurrection be insecure, but the doctrine of Christs mediatorship would be imperilled (see Heb. 4:14-16).

3. Critical.

(1) The account of Luke (Act. 24:20), which seems to place the Ascension at or near Bethany, fifteen furlongs from Jerusalem, whereas Acts represents it as having occurred only five or six furlongs from the city. See this difficulty met in Critical Remarks and Homiletical Analysis. Of course, if the reading which omits and was carried up into heaven be adopted, the difficulty vanishes.

(2) The representation in Mark (Act. 16:19-20), which places (or appears to place) the Ascension immediately after the interview with the eleven as they sat at meat. But not to insist upon the incongruity of representing Christ as vanishing through heavens from a dining-room and at night, there is no more necessity for supposing that Christ immediately went from the chamber and ascended than there is for thinking that the apostles rose from their seats at the banquet and went forth to preach.

(3) The silence of Matthew
(28), which at least suggests that he did not know of any such occurrence as Luke and Mark report. But Matthew may have simply regarded the Ascension as lying beyond the scope of his Gospel history, or may have regarded it as directly implied in the Saviours promise, Lo! I am with you always, etc., since it could not have been unknown to any Christian at that time, that Christ was no longer with His people in the flesh, but had ascended to heaven (Ebrard, Gospel History, 102).

II. For this the undermentioned arguments should be weighed.

1. Scientific. There can be nothing scientifically impossible in the idea of Christ ascending into heaven, since Christs body had already undergone a transformation of which science can take no cognisance.

2. Theological. If Christ actually rose from the grave in a bodily form, a visible departure from earth would seem to be necessary to avert the suspicion that He may again have died.

3. Critical. The concurrent testimony of the Gospel and Epistle writers is too strong to be set aside. Compare Mar. 16:19; Luk. 24:50-51; Eph. 4:8; Eph. 4:10; 1Ti. 3:16; Heb. 4:14; Heb. 6:20; Heb. 7:26; Heb. 9:12; 1Pe. 1:22; 1Pe. 3:22. (See Whitelaws How is the Divinity of Jesus depicted? Part iii., Chap. I.)

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

1.

ON THE MOUNT OF OLIVET Act. 1:6-11.

Act. 1:6

They therefore, when they were come together, asked him, saying, Lord, dost thou at this time restore the kingdom to Israel?

Act. 1:7

And he said unto them, It is not for you to know times or seasons, which the Father hath set within his own authority.

Act. 1:8

But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.

Act. 1:9

And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight.

Act. 1:10

And while they were looking stedfastly into heaven as he went, behold, two men stood by them in white apparel;

Act. 1:11

who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven.

Act. 1:6 Luke had already told Theophilus that Jesus appeared by the space of forty days. Now he describes that last memorable day. Luke had further told him that Jesus spoke things to the eleven concerning the kingdom of God, so the question of the apostles would not be at all strange, when they asked, Lord, dost thou at this time restore the kingdom to Israel? Not at all strange, did we say? No? Not as to content, but as to the utter lack of understanding of the kingdom of God, it is indeed strange. We remember that the apostles had walked with and listened to Jesus until they had now come to His last day on earth and still they had not freed their minds of the thought of the restoration of the physical kingdom of David to Israel.

Act. 1:7-8 Jesus does not chide them for their misconception, possibly being satisfied that the apostles understood that a kingdom was about to be set up, however distorted might be their view of it. He simply reminds them that their question about the time of the coming kingdom was not for them to know and was of secondary importance. The all important truth for them at this time was what He had promised them while they were in the upper roomthat they were to wait for power through the Holy Spirit; and that through this power, which was to come upon them, they were going to be made witnesses for Him both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.

Act. 1:9-11 The inspired writer pictures graphically the ascension of Jesus. A further word can be added to this description by reading his former treatise on this very point. . . . and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he parted from them, and was carried up into heaven. (Luk. 24:50-51)

We know of no artist who has successfully painted the scene described in Act. 1:9-11. Possibly this is true because the event therein described is beyond the brush of an artist.

11.

On what day do the events of Act. 1:6-11 occur?

12.

What is not strange and what is strange about the question of the apostles?

13.

Why was the time of the setting up of the kingdom of Israel of secondary importance to the baptism in the Holy Spirit?

14.

What is the further word added by Luke in his gospel that is not found in Acts regarding the ascension of Jesus?

We want to notice that the two men or angels did not appear in the heavens into which the apostles were gazingbut while their eyes were cast heavenward the two men stood beside them in white apparel. With the words, Ye men of Galilee, the two men probably turned the heads of the apostles from their worshipful gaze into the sky to staring awestruck upon these two heavenly strangers. The two men left with the eleven the same truth that Jesus had spoken to them at the time He had promised them the Holy Spirit( Joh. 14:1-3). But now they could see; now they could understand; now they could know the true meaning of these strange words. In addition to a reiteration of the promise of the second coming made by Jesus, they said He would come in like manner as ye beheld him going.

Now for a backward glance over these verses to formulate an outline as the basis for memorizing the events of Act. 1:6-11.

a.

The apostles gather with Jesus on the mount of Olivet on the day of His ascension. Act. 1:6 a.

b.

Their conversation together consisted of their misguided question about the kingdom and Jesus reply that the time was in the authority of the Fatherbut that their need was to realize the coming power and its results in making them witnesses. Act. 1:6 b Act. 1:8.

c.

The actual ascension of Jesus attended as it was with the amazement of the apostles; the cloud; the two men and their message of His return. Act. 1:9-11.

Would not you, too, be held by the spell of the moment to the spot on that little hill? To watch before you the bodily form of one you had known so well suddenly begin to rise from the earth; then to see His progress into the sky until He passed out of sight into a cloud? It is true Jesus had told them, before He began this miraculous ascent, that He intended for them to promptly leave for the citybut who wouldnt have forgotten these words for a moment as he stood in the presence of such an event?

15.

Where did the two men in white apparel appear and why did they chide the apostles?

16.

What did the two angels add to the words of Jesus in Joh. 14:1-3?

17.

From memory give in your own words the three thoughts of Act. 1:6-11.

Fuente: College Press Bible Study Textbook Series

(6) Lord, wilt thou at this time restore again the kingdom?More literally, art Thou restoring . . . Before the Passion the disciples had thought that the kingdom of God should immediately appear (Luk. 19:11). Then had come the seeming failure of those hopes (Luk. 24:21). Now they were revived by the Resurrection, but were still predominantly national. Even the Twelve were thinking, not of a kingdom of God, embracing all mankind, but of a sovereignty restored to Israel.

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

2. The gift of power, Act 1:6-8 .

6. Come together Not a second assembling different from Act 1:4, but a furnishing of the apostles’ part at the same assembling.

Therefore In consequence of his assurance that a stupendous blessing was in wait for them, they are stimulated to inquire unitedly whether the restoration of national sovereignty to Israel is included in it.

The kingdom The independence and nationality which the Romans had taken from Israel. Unenlightened as yet by the Pentecostal illumination, the apostles speak more in the spirit of Jewish patriots than of heavenly-minded Christians. They have full faith that Jesus is the Messiah; they doubt not that he has power and purpose to render Israel not only independent of Rome, but make her head of the theocracy or new kingdom of God and master of the world, and their inquiry is whether he will do it at this time.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘They therefore, when they were come together, asked him, saying, “Lord, do you at this time restore the kingly rule to Israel?” ’

‘Lord.’ What a different view they had of Jesus now. He was no more ‘teacher’ or Rabbi’ or even ‘Master’. He was ‘Lord’. In the words of Thomas, ‘My Lord and my God’ (Joh 20:28). Yet even so they did not understand what the Lordship meant for the world.

For the disciples still had a very physical view of the coming kingdom. We have seen this coming out in the request of John and James to take their seats on the right and left hand of Jesus in the coming kingdom (Joh 10:35-41). Now that He was risen they still seem to have held on to the view that Jesus was here to establish an earthly kingdom, ruled over by Him, presumably by force of arms, although now from His position of invulnerability as One Who had conquered death. And they were seemingly ready and waiting to join with Him in the enterprise. They had been waiting for His move all the time when He was on earth. They thought that perhaps it was now about to happen once the Spirit of the Lord had come on them as he had on Gideon and others of old in order to inspire them to successful warfare.

But as He did with John and James, Jesus here simply deflected the question and refused to enter into discussion on the matter. He pointed out that His people must not allow themselves to be taken up with speculation about any coming earthly kingdom but must rather concentrate on the matter in hand, which was to act as His witnesses and make the world aware of Him and what He had accomplished through His cross and resurrection, making them aware that He was now both Lord and Christ. They must go out and proclaim that the Kingly Rule of God was already here, and that all must submit to it. Wherever a man submitted to the Lord Jesus Christ he entered under the Kingly Rule of God. This did not forbid all thought on the matter, but it was certainly a warning that neither they nor we should allow such speculation to hinder the main purpose of the worldwide church, which is to establish God’s Kingly Rule on earth over all His true people with a view to their finally enjoying it in its fullness in Heaven. Some believe that there will yet be an earthly kingdom which they call the Millennium (a word never mentioned in Scripture). But the New Testament never mentions such an idea and it arises from a failure to recognise that ‘a thousand years’ is simply an indication of a period which is in God’s hands and the length of which is not known.

Fuente: Commentary Series on the Bible by Peter Pett

Commissioning the Twelve and the Lord’s Ascent ( Luk 24:36-49 ) Act 1:6-11 gives us the testimony of the ascent of our Lord Jesus Christ into Heaven. However, it is important to note that each of the three major divisions of the book of Acts has an introductory passage in which the disciples are commissioned. Act 1:6-11 serves as an introduction to the Jerusalem ministry as Jesus commissions the apostles to take the Gospel to the world. Act 6:1-6 serves as an introduction to the spread of the Gospel out of Jerusalem as the result of a great persecution. Act 13:1-3 serves as an introduction to Paul’s missionary journeys.

Act 1:6  When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

Act 1:6 Comments – The apostles knew that the Old Testament prophesied about the restoration of the nation of Israel.

Act 1:7  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.

Act 1:7 Comments – In Act 1:7 Jesus answers the disciples’ question about the future of Israel’s kingdom. He responds by referring to the future Millennial of Christ, when God will set up His kingdom on earth and when Jesus will rule as King of kings from the holy city Jerusalem.

Even Jesus Christ does not know the times and seasons of the Heavenly Father (Mat 24:36, Mar 13:32).

Mat 24:36, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

Mar 13:32, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”

We often read Act 1:7 and assume that it says the Heavenly Father has fixed and preordained times and seasons that cannot be changed. However, Dan 2:21 tells us that God is able to change the times and seasons at His will.

Dan 2:21, “ And he changeth the times and the seasons : he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:”

For example, it was God’s timing that the children of Israel, after having come out of bondage from Egypt, enter the land of Canaan after encamping at Mount Sinai for one year. God changed the times and seasons for Israel by causing them to wander in the wilderness for forty years. But this was not God’s initial time for this nation to possess the land.

It was God’s will that the Jews receive Jesus Christ as the Messiah when John the Baptist manifested Him to all Israel and when He rode into Jerusalem on a donkey, for this was their “Day” (Luk 19:42).

Luk 19:42, “Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.”

Again, this day was delayed when the Jews rejected Him by crucifying Him.

Act 1:8  But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

Act 1:8 “But” – Comments – Instead of “knowing” God the Father’s plan of redemption, His times and seasons, as the disciples requested in Act 1:6, we are to understand the mind of Christ through the indwelling of the Holy Spirit, who will guide us through the divine seasons of our spiritual journey in life. God the Father has a plan for each of His children, and we must pursue this plan by seeking fellowship with the Lord; otherwise, if we were given the overall plan of God’s times and seasons, we would be more inclined to procrastinate in divine service. Instead, we are to join God the Father in fulfilling His divine seasons of redemption for mankind.

Act 1:8 “ye shall receive power, after that the Holy Ghost is come upon you” – Comments – The book of Acts makes continual references to those early Church leaders who spoke boldly in the name of Jesus when filled with the Holy Spirit. Act 1:8 reads, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” The early Church (Act 2:4; Act 4:31; Act 10:44; Act 13:52; Act 19:6) was filled with the Holy Spirit. Men such as Peter (Act 4:8), Stephen (Act 6:5; Act 7:55), Barnabas (Act 11:24), and Paul (Act 1:9) were all filled with the Holy Spirit and testified under the anointing. This anointing empowered the early Church to fulfill the Great Commission and take the Gospel to the ends of the earth. Although every believer receives the indwelling presence of the Holy Spirit at the time of salvation, only those filled with the Holy Spirit were empowered to fulfill the divine calling of the New Testament Church.

Act 2:4, “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”

Act 4:8, “Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,”

Act 4:31, “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”

Act 6:5, “And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:”

Act 7:55, “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,”

Act 10:44, “While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.”

Act 11:24, “For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.”

Act 13:9, “Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,”

Act 13:52, “And the disciples were filled with joy, and with the Holy Ghost.”

Act 19:6, “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.”

The advancement of the Kingdom of God begins in our heart, where the Holy Spirit dwells before it can spread to another human being. In Joh 14:16-17 Jesus says, “for he dwelleth with you, and shall be in you.” Benny Hinn teaches on Joh 14:17 by saying this phrase means that the Holy Spirit is with us leading us to the Cross. He is with us to convict us of our adamic sins so that we might come to Calvary and received salvation. When we do come to Jesus for salvation, then the Holy Spirit comes to live “in us.” When the Holy Spirit comes to live in us, then He will live in us “forever,” as Jesus said in Joh 14:17. Soon after Jesus’ teachings in John 14-16, and after His resurrection, He told His disciples, “But ye shall receive power, after that the Holy Ghost is come upon you.” (Act 1:8) These disciples had walked with Jesus Christ for over three years, and so they had the Holy Spirit dwelling with them. Jesus breathed upon them in Joh 20:22 and they received the indwelling of the Holy Spirit; for Jesus said, “Receive ye the Holy Ghost.” Now, the Holy Spirit will begin to come upon them on occasions for the work of the ministry. This is an outward manifestation of the anointing that we see operating in the Old Testament as well as in the book of Acts. Under this anointing, a man of God works miracles in the name of Jesus Christ, but we should make the distinction that the Holy Spirit comes up on us for a season and for a reason. It is not permanent like His indwelling presence in every believer. This anointing is for divine service rather than for salvation. [112]

[112] Benny Hinn, “Fire Conference,” 5-6 June 2009, Miracle Center Cathedral, Kampala, Uganda.

Benny Hinn makes a distinction between the presence of God and the power of God. When a believer receives the indwelling Holy Spirit at the time of salvation, he can immediately abide in the presence of the Lord. It is this presence that keeps him from falling away into sin. As a believer pursues the presence of God, he will come to a place where he is empowered as the Spirit of God comes upon him. We refer to this empowering as the anointing of the Spirit, which manifests Himself in various ways, as in Act 1:8. Hinn warns that a person who strays away from the presence of God in his life and falls into a sinful lifestyle may still operate under the power of God. The deception for such a person is to think that he is still in God’s presence just because he experiences the power of God during divine service and ministry. A person can continue with the power of God for a time, even when he has fallen away from the presence of God. The power of God does not means that a person is yielded to God. Hinn gives the example of Moses and the children of Israel. The fact that many of the Israelites still continued in disbelief in the midst of the power of God shows that a person can experience the power of God and still miss His presence. Although Moses walked in the power of God and performed signs and wonders, he still desired to know the presence of God. Therefore, the Lord revealed Himself to him on the Mount (Exo 33:12 to Exo 34:9), so that he face shone when he came down to the children of Israel (Exo 34:28-30). Samson walked in the power of God on occasions, yet he fell into sin with Delilah for a period of time while still walking in the power (Judges 13-16).

Act 1:8 “ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” – Comments (1) – In Act 1:8 Jesus tells His disciples to spread the Gospel from Jerusalem, Judaea, Samaria and to the Gentiles. We see the disciples ministering in Jerusalem in the first seven chapters of Acts. We read in Act 5:28 where the apostles had filled Jerusalem with their doctrine. In chapter eight, the Gospel is spread to Judea and Samaria. The Gospel first reaches to the Gentiles when Philip meets the Ethiopian eunuch in chapter 8. Thus, the book of Acts follows this geographical pattern of spreading the Gospel that Jesus commanded. Thus, Act 1:8 is a key verse in the book of Acts that gives us an outline of the contents of this book.

Act 5:28, “Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.”

In addition, Paul followed the same principle of church growth. He first placed churches in key cities in Asia Minor. We later read in Act 19:10 where he and his ministry team preaches “so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

Act 19:10, “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.”

In Rom 15:20-28 Paul said that he strived to preach where no other man had preached, and having no place left in Macedonia and Asia Minor, he looked towards Rome, and later towards Spain.

Rom 15:20, “Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:”

Rom 15:23-24, “But now having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.”

Rom 15:28, “When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.”

The description of the Gospel expanding outward through geographical regions reflects the fact that God will divinely orchestrate similar progressive phases of outreach in our Christian service. God will first use us where we are in life, and as we demonstrate our faithfulness and obedience to Him, He will open ever increasing doors of opportunity for ministry in an effort to take our testimony to the ends of the earth. We must stay filled with the Holy Spirit in order for God to work mightily in our lives for such a ministry to expand.

Illustrations – Illustrations of the apostles being witnesses:

Act 2:14-36 – Sermon at Pentecost – Jerusalem (Peter)

Act 3:12-26 – Lame man healed – In Temple (Peter)

Act 4:8-12; Act 4:19-20 – Before high priest (Peter)

Act 5:29-32 – Before high priest again (Peter)

Other illustrations of witnesses:

Act 1:22, “Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.”

Act 3:15, “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.”

Act 4:31, “And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.”

Act 4:33, “And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.”

Act 5:20-21, “Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.”

Act 5:28, “Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us.”

Act 5:42, “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.”

Comments(2) – In Act 1:6 the disciples have just asked Jesus Christ when the physical restoration of the nation of Israel will occur. They were speaking about an earthly kingdom. Jesus responded by telling them that the time and season of His Second Coming would be set by the Heavenly Father, and not by Him. Jesus was referring to the Second Coming that immediately follows the Tribulation. In His eschatological discourse of Matthew 24-25, Jesus said that this Second Coming would not take place until the Gospel had been preached to “all nations.”

Mat 24:14, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”

Thus, we know that within the book of Acts, the Gospel was in fact preached up to Rome, which is used figuratively to represent the phrase, “uttermost part of the earth.” Literally, Jesus is saying that His Second Coming is determined by the Father (verse 7), which will usher in the restoration of Israel (verse 6), in answer to their question. This event will not take place until the Gospel has been preached to all nations, or “unto the uttermost part of the earth” (verse 8). Thank God, we will be empowered with the Holy Ghost to accomplish this feat (verse 8). Jesus is longing for this event to take place so that He can be united with His bride. But this cannot take place until the Gospel is preached to all nations.

The mandate seen in the book of Acts is for the Church to obey the command to preach the Gospel to the ends of the earth. This means that the calling of every person on earth today falls under the overall divine mandate of God to spread the Gospel of Jesus Christ to the ends of the earth.

Act 1:8 Comments (1) – Act 1:8 serves as a key verse that outlines the book of Acts, showing us Jesus’ plan to use the Church to take the Gospel from a city to a region unto the ends of the earth. Thus, this verse also gives us the pattern of New Testament church growth. Jesus gives to us the secret to effect Church growth in this verse by saying that believers must be endued with power before they are equipped and capable of accomplishing this mission.

We can also apply the truths of this verse to our individual lives and ministries. This verse tells us how to become effective witnesses for the Lord Jesus Christ. We learn that if we are ever going to fulfill God’s purpose and plan in our individual lives, we will have to be filled with the Holy Spirit and stay filled (Eph 5:18-20). Every person’s calling, every ministry on earth, must fall under this commission that Jesus gave the Church. The very purpose for our redemption and existence falls under this commission to find our place in the body of Christ and take the Gospel to the ends of the earth.

As a young pastor the Lord spoke to me and said, “You will never walk in victory in your life until you spend two hours a day praying in tongues.” When I became obedient to this Word from the Lord, my Christian walk was transformed. I experienced fewer obstacles in my daily life as I saw God’s divine intervention open supernatural doors of opportunity. After many years, I was able to move into the place that God called me, which was into the mission field. Thus, we find throughout the book of Acts testimonies of churches and individual who were filled with the Holy Spirit being used by God to take this commission to the ends of the earth. This book shows to us men like Peter, Stephen, Philip, Ananias and Barnabas, filled with the Holy Spirit, taking the Gospel to the ends of the earth.

Act 4:8, “Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,”

Act 6:8, “And Stephen, full of faith and power, did great wonders and miracles among the people.”

Act 8:5-6, “Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.”

Act 9:17, “And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.”

Act 11:24, “For he [Barnabas] was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.”

Act 1:8 Comments (2) – In Act 1:8 Jesus Christ told His disciples that they were to be witnesses of Him “both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” This statement must be placed within the context of the passage in which there is a question and answer regarding the times and seasons of the Father’s divine plan of redemption. Thus, in Act 1:8 Jesus simply gives His disciples God’s specific plan for them during the current age that they were living in. In other words, the Church age began when Jesus came to earth and would continue until the Gospel is preached unto all nations, and then shall the end come (Mat 24:14). Thus, Act 1:8 describes the Church age.

Act 1:8 Comments (3) – While the book of Acts places emphasis upon the apostolic ministry, Luke’s Gospel emphasizes the prophetic ministry. Therefore, Jesus’ final words to His disciples in Luk 24:49 reflect the infilling of the Holy Spirit by which prophecy proceeds out of man, “And, 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.” The opening narratives of Luke all reflect men and women being filled with the Holy Spirit, followed by prophetic utterances. In comparison, the book of Acts will emphasize the apostolic calling that results from prophecy by saying, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.” (Act 1:8) Jesus’ words in Act 1:8 emphasize the spread of the Gospel to the ends of the earth, while Luk 24:29 emphasizes the need to first be filled with the Holy Spirit. If we look at the commissions of the Gospels and Acts as a single commission, we see that the Gospel of John gives a pastoral commission, Matthew gives a teaching commission, and Mark gives an evangelistic commission. This means that the great commission includes all of these commissions reflecting the 5-fold ministry as listed in Eph 4:11. We can then conclude that the apostolic commission of Act 1:8 cannot be fulfilled without the involvement of the other Gospel commissions. In other words, it takes the operation of the pastoral, evangelistic, teaching, prophetic/apostolic commissions to take the Gospel to the ends of the earth. As a practical illustration, the church denominations that are reaching out to the nations and experiencing mass evangelism are those that have embraced the 5-fold ministry. Those denominations that only embrace the pastoral, evangelistic and teaching ministries are ineffective today in reaching to the ends of the earth with the message of the Gospel of Jesus Christ.

Act 1:9  And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

Act 1:9 Comments – The cloud that received Jesus Christ into Heaven in Act 1:9 was the same cloud that went before the children of Israel in the wilderness by day and shielded them from the sun (Exo 13:21), and the same cloud that came between the Israelites and Pharaoh’s army at the Red Sea (Exo 14:19-20), and the same thick cloud that descended upon Mount Sinai (Exo 19:16), and the same cloud that descended upon the Tabernacle (Exo 40:34), and the same cloud that appeared above the mercy seat in the Tabernacle (Lev 16:2), and the same cloud that covered the Tabernacle when it was reared and led the children of Israel through their wilderness journeys (Num 9:15-17), and the same cloud that filled the Temple during Solomon’s dedication (1Ki 8:10-11, 2Ch 5:13-14), and the same cloud that came like a whirlwind out of the north towards Ezekiel (Eze 1:4), and the same cloud that descended upon the Mount of Transfiguration (Mat 17:5), and the same cloud that Jesus will ride upon at His Second Coming (Luk 21:27). Exo 16:10 tells us that this cloud is the glory of the Lord.

Act 1:10  And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

Act 1:10 Comments – We know that the Jews believed that a matter was confirmed in the mouth of two or three witnesses. Therefore, in a court of law, at least two witnesses were needed to prove that a matter was true. This may be the reason why the Lord sent two angels in the appearance of men dressed in white apparel in order to testify of his Second Coming. This is very likely why the Lord sent two angels to the tomb to testify to the disciples of the resurrection of Jesus Christ. This may help explain why Peter and John went to the tomb together to verify the resurrection (Luk 24:4). Thus, we see how Luke frequently used two individuals in his writings when testifying of a particular event.

Act 1:11  Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

Act 1:11 “Ye men of Galilee” Comments – Why do the angels call this gathering “men of Galilee”? Luke tells us in this passage of Scripture that Jesus had called the apostles together and led them out to the Mount of Olives. We know from the Gospel accounts that most of these eleven apostles were Galileans. Luke then lists them by name in Act 1:13 of this passage.

Act 1:11 “shall so come in like manner as ye have seen him go into heaven” – Comments – Jesus will return on the clouds:

Dan 7:13, “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven , and came to the Ancient of days, and they brought him near before him.”

The Day of the Lord will bring Jesus back upon the Mount of Olives:

Zec 14:4, “And his feet shall stand in that day upon the mount of Olives , which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.”

Fuente: Everett’s Study Notes on the Holy Scriptures

The final promise of the Holy Spirit:

v. 6. When they, therefore, were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?

v. 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.

v. 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.

When Jesus referred to the nearness of the great revelation of the Spirit’s gifts, the disciples, whose hopes of some form of temporal kingdom under the leadership of Christ had been revealed since His resurrection, thought that He was referring to this blissful consummation of their hopes. Those that had come together therefore, most likely in Jerusalem, put the question to the Lord: At this time wilt Thou restore the kingdom unto Israel? Their minds had returned entirely to the earthly, carnal understanding. They understood the prophecies of old as well as the promises of the Lord of the restoration of the kingdom to Israel, to be accomplished by the utter annihilation of the enemies of God and the complete victory for the Jews. Their foolish thoughts were not effectually dispelled until the Spirit of Pentecost was shed forth upon them. Although the question of the disciples had been put in all sincerity and sobriety, it argued for a remarkable lack of proper understanding after all the patient teaching of Jesus. His answer, therefore, in a way is a reproof. For He refers them to the real Messianic kingdom, to the future Kingdom of Glory, which will see the full revelation of Christ’s majesty before the eyes of all men, very comforting to those that are to partake of this bliss with their Redeemer. Jesus here guards the royal prerogative, the exclusive rights of the Father. It is not the business of the disciples to know the times and the seasons, critical and otherwise, which are controlled by the exclusive authority and power of the Father. That most critical time and hour above all, which will decide the fate of mankind, is not theirs to inquire for. Note: Whatever pertains to the revelation of God’s majesty should not be a subject of anxious thought for the Christians: both the government of the world and the Church and the revelation of the future glory are in His hands, to be revealed at His time. Jesus rather reminds the apostles that they will receive, will be given power, strength, which they should exert and put forth in the great duties of their calling. This power would be imparted to them when the Holy Ghost would come down upon them. The power to be effective witnesses for Christ is evidently meant. Filled with this strength from above, the disciples should bear witness, should tell what they had seen and heard of Christ, whose message they were to proclaim and who was to be the content of their message. In Jerusalem their work was to begin, but not to be confined to that city. In ever-widening circles their influence should extend, by virtue of the power given them through the Holy Ghost, throughout Judea, Samaria, and to the end of the world. There is neither limit nor boundary to the Gospel of Jesus Christ. Note: The believers to this day have the same call and the same promise, but must observe also the same command, to be witnesses of Christ, of His salvation, to the uttermost parts of the earth.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 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 (Joh 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 , 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.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 1:6 . Not qui convenerant (Vulgate, Luther, and others), as if what follows still belonged to the scene introduced in Act 1:4 ; but, as is evident from ., Act 1:4 , comp. with Act 1:12 , a new scene, at which the ascension occurred (Act 1:9 ). The word of promise spoken by our Lord as they were eating (Act 1:4-5 ), occasioned ( ) the apostles to come together, and in common to approach Him with the question, etc. Hence: They, therefore, after they were come together, asked Him. Where this joint asking occurred, is evident from Act 1:12 . [98] To the corresponds the in Act 1:7 .

. . . ] The disciples, acquainted with the O. T. promise, that in the age of the Messiah the fulness of the Holy Spirit would be poured out (Joe 3:1-2 ; Act 2:16 ff.), saw in Act 1:5 an indirect intimation of the now impending erection of the Messianic kingdom; comp. also Schneckenburger, p. 169. In order, therefore, to obtain quite certain information concerning this, their nearest and highest concern, they ask: “ Lord, if Thou at this time restorest the (fallen) kingdom to the people Israel? ” The view of Lightfoot, that the words were spoken in indignation (“itane nunc regum restitues Judaeis illis, qui te cruci affixerunt? ”), simply introduces arbitrarily the point alleged.

] unites the question to the train of thought of the questioner, and thus imparts to it the indirect character. See on Mat 12:10 , and on Luk 13:23 .

. ] i.e. at this present time , which they think they might assume from Act 1:4 f.

.] See on Mat 17:11 . By their they betray that they have not yet ceased to be entangled in Jewish Messianic hopes, according to which the Messiah was destined for the people of Israel as such; comp. Luk 24:21 . An artificial explanation, on the other hand, is given in Hofmann, Schriftbew . II. 2, p. 647.

The circumstance that, by the declaration of Jesus, Act 1:4 f., their sensuous expectation was excited and drew forth such a rash question, is very easily explained just after the resurrection , and need occasion no surprise before the reception of the Spirit itself ; therefore we have not, with Baumgarten, to impute to the disciples the reflection that the communication of the Spirit would be the necessary internal ground for all the shaping of the future, according to which idea their question, deviating from the tenor of the promise, would be precisely a sign of their understanding.

[98] Concerning the time of the question, this expression gives so far information that it must have occurred very soon after that meal mentioned in ver. 4, so that no discussions intervened which would have diverted them from this definite inquiry as to the time. Therefore it was probably on the same day. The is thus explained, which sounds as a fresh echo of that . . .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

Ver. 6. Restore again ] They dreamt of a distribation of honours and offices here on earth as in the days of David and Solomon.

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

6 .] This does not belong to another assembling, different from the former; but takes up again the of Act 1:4 . Olsh. has mistaken the sense of the , which refers, not to another incident , but to other actors; they , as distinguished from Him who had been speaking.

, ] The stress of this question is in the words, prefixed for emphasis, . That the Kingdom was, in some sense , and at some time , to be restored to Israel, was plain; nor does the Lord deny this implication (see on Act 1:8 ). Their fault was, a too curious enquiry on a point reserved among the arcana of God. Lightfoot’s idea, that the disciples wondered at the Kingdom being about to be restored to the ungrateful Jews, at this time , now that they had crucified Him, &c., would make our Lord’s answer irrelevant.

See Mic 4:8 , LXX.

Meyer would refer . . to the interval designated by . . ., ‘during this time.’ But this does not seem natural: I should rather understand it, at this present period, now . The pres. , is that so often used in speaking with reference to matters of prophecy, importing fixed determination: as in (ref. Mt.) and the like. So that we must not render, “Art thou restoring?” but “ wilt ” or “ dost thou restore?” As to the word itself, (= ) is to establish or set up, and gives the sense of completeness, or the cognate one of entire restitution. See Wordsw.’s note.

Fuente: Henry Alford’s Greek Testament

Act 1:6 . : the combination is very frequent in Acts in all parts, occurring no less than twenty-seven times; cf. Luk 3:18 . Like the simple it is sometimes used without in the apodosis. Here, if is omitted in Act 1:7 after , there is still a contrast between the question of the Apostles and the answer of Jesus. See especially Rendall, Acts of the Apostles , Appendix on , p. 160 ff.; cf. Weiss in loco. : the question has often been raised as to whether this word and refer back to Act 1:4 , or whether a later meeting of the disciples is here introduced. For the former Hilgenfeld contends (as against Weiss) and sees no reference to any fresh meeting: the disciples referred to in the of Act 1:4 and the of Act 1:5 had already come together. According to Holtzmann there is a reference in the words to a common meal of the Lord with His disciples already mentioned in Act 1:4 , and after this final meal the question of Act 1:6 is asked on the way to Bethany (Luk 24:50 ). The words . are referred by Felten to the final meeting which formed the conclusion of the constant intercourse of Act 1:3 , a meeting thus specially emphasised, although in reality only one out of many, and the question which follows in Act 1:6 was asked, as Felten also supposes (see too Rendall on Act 1:7-8 ), on the way to Bethany. But there is no need to suppose that this was the case (as Jngst so far correctly objects against Holtzmann), and whilst we may take . as referring to the final meeting before the Ascension, we may place that meeting not in Jerusalem but on the Mount of Olives. Blass sees in the word . an assembly of all the Apostles, cf. Act 1:13 and 1Co 15:7 , and adds: “Aliunde supplendus locus ubi hoc factum, Act 1:12 , Luk 24:50 ”. : imperfect, denoting that the act of questioning is always imperfect until an answer is given (Blass, cf. Act 3:3 ), and here perhaps indicating that the same question was put by one inquirer after another (see on the force of the tense, as noted here and elsewhere by Blass, Hermathena , xxi., pp. 228, 229). : this use of in direct questions is frequent in Luke, Blass, Grammatik des N. G. , p. 254; cf. Act 7:1 , Act 19:2 (in Vulgate si ); it is adopted in the LXX, and a parallel may also be found in the interrogative in Hebrew (so Blass and Viteau). : such a promise as that made in Act 1:5 , the fulfilment of which, according to Joe 2:28 , would mark the salvation of Messianic times, might lead the disciples to ask about the restoration of the kingdom to Israel which the same prophet had foretold, to be realised by the annihilation of the enemies of God and victory and happiness for the good. As in the days of old the yoke of Pharaoh had been broken and Israel redeemed from captivity, so would the Messiah accomplish the final redemption, cf. Luk 24:21 , and set up again, after the destruction of the world-powers, the kingdom in Jerusalem; Weber, Jdische Theologie , pp. 360, 361 (1897). No doubt the thoughts of the disciples still moved within the narrow circle of Jewish national hopes: “totidem in hac interrogatione sunt errores quot verba,” writes Calvin. But still we must remember that with these thoughts of the redemption of Israel there mingled higher thoughts of the need of repentance and righteousness for the Messianic kingdom ( Psalms of Solomon , 17, 18; ed. Ryle and James, p. lviii.), and that the disciples may well have shared, even if imperfectly, in the hopes of a Zacharias or a Simeon. Dr. Edersheim notes “with what wonderful sobriety” the disciples put this question to our Lord ( ubi supra , i., p. 79); at the same time the question before us is plainly too primitive in character to have been invented by a later generation (McGiffert, Apostolic Age , p. 41). : , a form of which is found in classical Greek and is used of the restoration of dominion as here in 1Ma 15:3 ; see also below on Act 3:21 and Malachi LXX Act 4:5 . On the form of the verb see W.H [101] , ii., 162, and on its force see further Dalman, u. s. , p. 109. “Dost thou at this time restore ?” R.V.; the present tense marking their expectation that the kingdom, as they conceived it, would immediately appear an expectation enhanced by the promise of the previous verse, in which they saw the foretaste of the Messianic kingdom.

[101] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 1:6-11

6So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” 7He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority; 8but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” 9And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. 10And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. 11They also said, “Men of Galilee, why do you stand looking into the sky? 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.”

Act 1:6 “they were asking Him” This imperfect tense means either repeated action in past time or the initiation of an act. Apparently these disciples had asked this many times.

“Lord” The Greek term “Lord” (kurios) can be used in a general sense or in a developed theological sense. It can mean “mister,” “sir,” “master,” “owner,” “husband” or “the full God-man” (cf. Joh 9:36; Joh 9:38). The OT (Hebrew, adon) usage of this term came from the Jews’ reluctance to pronounce the covenant name for God, YHWH, which was a form of the Hebrew verb “to be” (cf. Exo 3:14). They were afraid of breaking the Commandment which said, “Thou shalt not take the name of the Lord thy God in vain” (cf. Exo 20:7; Deu 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase “Jesus is Lord” was the public confession of faith and a baptismal formula of the early church (cf. Rom 10:9-13; 1Co 12:3; Php 2:11).

SPECIAL TOPIC: NAMES FOR DEITY

“is it at this time You are restoring the kingdom of Israel” They still had a totally Jewish nationalistic perspective (cf. Psa 14:7; Jer 33:7; Hos 6:11; Luk 19:11; Luk 24:21). They possibly even were asking about their administrative positions.

This theological question still causes much controversy. I want to include here a part of my commentary on Revelation (see www.freebiblecommentary.org ) which discusses this very issue.

“The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler, but the NT Apostles never focus on this agenda. Is not the OT inspired (cf. Mat 5:17-19)? Have the NT authors omitted crucial end-time events?

There are several sources of information about the end of the world:

1. OT prophets

2. OT apocalyptic writers (cf. Ezekiel 37-39; Daniel 7-12)

3. intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch)

4. Jesus Himself (cf. Matthew 24; Mark 13; Luke 21)

5. the writings of Paul (cf. 1 Corinthians 15; 2 Corinthians 5; 1 Thessalonians 4; 2 Thessalonians 2)

6. the writings of John (the book of Revelation).

Do these all clearly teach an end-time agenda (events, chronology, persons)? If not, why? Are they not all inspired (except the Jewish intertestamental writings)?

The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope (cf. Eph 2:11 to Eph 3:13). Here are some relevant examples:

1. The city of Jerusalem is used as a metaphor of the people of God (Zion) and is projected into the NT as a term expressing God’s acceptance of all repentant, believing humans (the new Jerusalem of Revelation 20-22). The theological expansion of a literal, physical city into the people of God is foreshadowed in God’s promise to redeem fallen mankind in Gen 3:15 before there even were any Jews or a Jewish capital city. Even Abraham’s call (cf. Gen 12:3) involved the Gentiles.

2. In the OT the enemies are the surrounding nations of the Ancient Near East, but in the NT they have been expanded to all unbelieving, anti-God, Satanically-inspired people. The battle has moved from a geographical, regional conflict to a cosmic conflict.

3. The promise of a land which is so integral in the OT (the Patriarchal promises) has now become the whole earth. New Jerusalem comes to a recreated earth, not the Near East only or exclusively (cf. Revelation 20-22).

4. Some other examples of OT prophetic concepts being expanded are (1) the seed of Abraham is now the spiritually circumcised (cf. Rom 2:28-29); (2) the covenant people now include Gentiles (cf. Hos 1:9; Hos 2:23; Rom 9:24-26; also Lev 26:12; Exo 29:45; 2Co 6:16-18 and Exo 19:5; Deu 14:2; Tit 2:14); (3) the temple is now the local church (cf. 1Co 3:16) or the individual believer (cf. 1Co 6:19); and (4) even Israel and its characteristic descriptive phrases now refer to the whole people of God (cf. Gal 6:16; 1Pe 2:5; 1Pe 2:9-10; Rev 1:6)

The prophetic model has been fulfilled, expanded, and is now more inclusive. Jesus and the Apostolic writers do not present the end-time in the same way as the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy and Fulfillment). Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book and force meaning into atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the OT prophets, but show their ultimate universal implication.”

Act 1:7

NASB”It is not for you to know times or epochs which the Father has fixed by His own authority”

NKJV”It is not for you to know times or seasons”

NRSV”It is not for you to know the times or periods”

TEV”the times and occasions”

NJB”It is not for you to know times or dates”

The term “times” (chronos) means “eras” or “ages” (i.e., the passing of time), while the term “epochs” (kairos) means a “time of specific events or seasons” (cf. Tit 1:2-3). Louw and Nida: Greek-English Lexicon, says they are synonyms simply denoting duration of time (cf. 1Th 5:1). It is obvious that believers are not to try to set specific dates; even Jesus did not know the time of His return (cf. Mat 24:36; Mar 13:32). Believers can know the general season, but they are to remain ready and active for the actual event at all times (cf. Mat 24:32-33). The twin emphases of the NT about the Second Coming are to stay active and be ready. The rest is up to God!

Act 1:8 “but you will receive power” Notice that the coming of the Holy Spirit is linked to power and witness. Acts is about “witness” (i.e., martus). This theme dominates the book (cf. Act 1:8; Act 1:22; Act 2:32; Act 3:15; Act 5:32; Act 10:39; Act 10:41; Act 13:31; Act 22:15; Act 22:20; Act 26:16). The church has been given her assignmentwitness to the gospel of Christ (cf. Luk 24:44-49)! The Apostles were witnesses of Jesus’ life and teaching, now they were witnesses about His life and teaching. Effective witness occurs only by means of the Spirit’s power.

It is interesting that The Jerome Biblical Commentary (p. 169) notes Luke’s tendency to express a “delayed paraousia.” Here is the quote.

“The Spirit is the substitute for the Parousia. This is the force of alla, ‘but,’ the conjunction that joins the two parts of Jesus’ reply. The Spirit is the principle of continued Christian existence in a new era of sacred history, the era of the church and mission. These realities must take the place of an early Parousia as the focal point of Christian awareness. The Spirit in the Church is the Lucan answer to the problem of the delay of the Parousia and the continuance of history.”

“Jerusalem. . .Judea. . .Samaria. . .the remotest part of the earth” This is a geographical outline of Acts:

1. Jerusalem, Acts 1-7

2. Judea and Samaria, Acts 8-12

3. ends of the earth (i.e., Rome), Acts 13-28.

This outline may denote the author’s literary structure and purpose. Christianity is not a sect of Judaism, but a worldwide movement of the one true God fulfilling His OT promises to restore rebellious mankind to fellowship with Himself (cf. Gen 12:3; Exo 19:5; Isa 2:2-4; Isa 56:7; Luk 19:46).

The phrase “the remotest part of the earth” is used again in Act 13:47, where it is a quote from Isa 49:6, a Messianic text which also mentions “a light to the nations.” A Savior (cf. Gen 3:15) for the nations (cf. Gen 12:3; Exo 19:5-6; Isa 2:2-4) has always been God’s plan.

The first Jewish leaders, knowing the Septuagint and the many prophetic promises of YHWH restoring Jerusalem, raising Jerusalem, bringing the world to Jerusalem, expected these to be literally fulfilled. They stayed in Jerusalem (cf. Act 8:1). But the gospel revolutionized and extended the OT concepts. The world-wide mandate (cf. Mat 28:18-20; Luk 24:47; Act 1:8) told believers to go into all the world, not wait for the world to come to them. Jerusalem of the NT is a metaphor for heaven (cf. Rev 21:2), not a city in Palestine.

SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN

Act 1:9 “He was lifted up” This event is known as the Ascension. The resurrected Jesus is returned to His place of pre-existing glory (cf. Luk 24:50-51; Joh 6:22; Joh 20:17; Eph 4:10; 1Ti 3:16; Heb 4:14; and 1Pe 3:22). The unexpressed agent of the passive voice is the Father. See SPECIAL TOPIC: THE ASCENSION at Act 1:2.

Notice the variety in the verb used to describe this ascension.

1. “taken up,” Act 1:2 aorist passive indicative

2. “lifted up,” Act 1:9 aorist passive indicative

3. “has been taken up,” Act 1:11 (same verb as Act 1:2) aorist passive participle

4. “was carried up into heaven,” Luk 24:51 (textual variant) imperfect passive indicative

See SPECIAL TOPIC: THE ASCENSION at Act 1:2.

“a cloud” Clouds were a significant eschatological marker. See Special Topic following.

SPECIAL TOPIC: COMING ON THE CLOUDS

Act 1:10 “they were gazing intently” This is a periphrastic imperfect. They were continuing to strain hard to see Jesus as long as possible. Even after He had been lost from sight, they kept on looking.

This term is characteristic in Luke’s writings (cf. Luk 4:20; Luk 22:56; Act 1:10; Act 3:4; Act 3:12; Act 6:15; Act 7:55; Act 10:4; Act 11:6; Act 13:9; Act 14:9; Act 23:1, found in the NT outside of Luke and Acts only twice, in 2 Corinthians 3). It implies “to look at intently,” “to gaze upon,” or “to fix one’s eyes upon.”

“into the sky” The ancients believed heaven was up, but in our day of a fuller knowledge of the universe, up is relative. In Luk 24:31, Jesus vanished. This might be a better model for our culture. Heaven is not up and out there, but possibly another dimension of time and space. Heaven is not a direction, but a person!

“two men in white clothing” The NT often identifies angels by their bright white clothing, (cf. Luk 24:4; Joh 20:12). Angels appeared at His birth, His temptation, in Gethsemane, at the tomb, and here at His ascension.

Act 1:11 “Men of Galilee” Several times in Acts Luke records the Galilean origins of the disciples (cf. Act 2:7; Act 13:31). All of the Twelve, except Judas Iscariot, were from Galilee. This area was looked down on by residents of Judea because it had a large Gentilepopulation and it was not as “kosher” (i.e., strict) in its performance of the Oral Traditions (Talmud).

One wonders if Luke structured this exchange to answer the later questions about the delayed Second coming. Christians should not focus on the Parousia but on service, evangelism, and missions!

“Jesus. . .will come” Some theologians try to make a distinction between “Jesus” and “the Christ.” These angels affirm that it is the Jesus who they knew who would return. The glorified, ascended Christ is still the glorified Jesus of Nazareth. He remains the God/man.

Jesus will come again as He left, on the clouds of heaven (See Special Topic at Act 1:9, cf. Mat 10:23; Mat 16:27; Mat 24:3; Mat 24:27; Mat 24:37; Mat 24:39; Mat 26:64; Mar 8:38-38; Mar 13:26; Luk 21:27; Joh 21:22; 1Co 15:23; 1Th 1:10; 1Th 4:16; 2Th 1:7; 2Th 1:10; 2Th 2:1; 2Th 2:8; Jas 5:7-8; 2Pe 1:16; 2Pe 3:4; 2Pe 3:12; 1Jn 2:28; Rev 1:7). The Second Coming of Jesus is a recurrent and major theme of the NT. One reason the gospel took so long to be put into written form was the early church’s expectation of the very-soon return of Christ. His surprising delay, the dying of the Apostles, and the rise of heresies all finally prompted the church to record the life and teachings of Jesus in written form.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

asked of = were questioning. Greek. eperotao. Compare App-134.

wilt Thou. Literally if (App-118. a) Thou dost. Figure of speech Heterosis (of Tense). App-6.

at = in. Greek. en. App-104.

restore again = establish or setup. Greek. apokathistano. First occurance Mat 12:13.

the kingdom: i.e. the Messianic kingdom, which the prophets spoke of, and all Israelites were looking for. Compare Luk 1:32, Luk 1:33; and see App-112and App-114.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] This does not belong to another assembling, different from the former; but takes up again the of Act 1:4. Olsh. has mistaken the sense of the , which refers, not to another incident, but to other actors; they, as distinguished from Him who had been speaking.

, ] The stress of this question is in the words, prefixed for emphasis, . That the Kingdom was, in some sense, and at some time, to be restored to Israel, was plain; nor does the Lord deny this implication (see on Act 1:8). Their fault was, a too curious enquiry on a point reserved among the arcana of God. Lightfoots idea, that the disciples wondered at the Kingdom being about to be restored to the ungrateful Jews, at this time, now that they had crucified Him, &c., would make our Lords answer irrelevant.

See Mic 4:8, LXX.

Meyer would refer . . to the interval designated by . . ., during this time. But this does not seem natural: I should rather understand it, at this present period,-now. The pres. , is that so often used in speaking with reference to matters of prophecy, importing fixed determination: as in (ref. Mt.) and the like. So that we must not render, Art thou restoring? but wilt or dost thou restore? As to the word itself, (= ) is to establish or set up, and gives the sense of completeness, or the cognate one of entire restitution. See Wordsw.s note.

Fuente: The Greek Testament

Act 1:6. , having come together) They thought that they would more easily obtain a reply when asking jointly.-) at this interval (period), viz. that which was coming after not many days.- , the kingdom) the seat of which is Jerusalem, Act 1:4, but the full extent of it most comprehensive, Act 1:8, and the nature and inward character of it more divine than the construction which the interrogators were at the time putting on the words of the Lord; Act 1:3 at the end. Luk 22:16, I will not anymore eat thereof, until it be fulfilled in the kingdom of God.- , to Israel) The dative bears the emphasis. The apostles, taking the fact for granted, were asking concerning the time: and in a like manner the reply, which follows immediately after, is framed.

Fuente: Gnomon of the New Testament

Act 1:6-8

COMMISSION TO THE APOSTLES

Act 1:6-8

6 They therefore, when they were come together,-At one of the appearances of Jesus, during these forty days, probably his last appearance before his ascension, while they were all together, his apostles asked him: “Lord, dost thou at this time restore the kingdom to Israel? This shows that even after the resurrection of Jesus his apostles did not understand the nature of his kingdom. It was clear in their minds that he came to establish a kingdom, but they were still laboring under the misconception that his kingdom would be an earthly one. The word “restore as used here is from the Greek, “apokathistaneis, and as a double compound, it means “to restore to its former state. The apostles asked him if he would restore the political kingdom to the Jews as it was in the days of David and other kings. Here is proof that the apostles needed the promise of my Father before they began to spread the message of the risen Christ; they could not preach the gospel of the kingdom until they understood the nature of the kingdom. The apostles still looked for a political kingdom, and needed the enlightenment of the Holy Spirit and the power of the Holy Spirit to proclaim the gospel.

7 And he said unto them, It is not for you to know-Jesus passed over for the moment the nature of the kingdom and spoke more definitely as to the point which they made emphatic at this time. They had asked Jesus whether he would at this time restore the kingdom to Israel; so Jesus tells them that it was not for them now to know times or seasons. He had repeatedly taught them the nature of his kingdom before he was crucified, but they had failed to comprehend his meaning; now during the forty days that he remained here after his resurrection and before his ascension, they asked him about the time of restoring the kingdom. Times and seasons was not for them to know now; they must wait until the Holy Spirit comes to guide them into a fuller knowledge of the truth and the nature of his kingdom. The Father hath set within his own authority the time when the kingdom would be established. Christ named neither the day nor the hour: he wanted his apostles to watch and pray, and wait: they were to wait in the school of the pious, but not many days. God had at his own disposal the time for the kingdom to begin its work. Jesus does not teach them at this time the time or the character of the great future events which the Father has reserved under his own control. This is true of the second coming of Christ (Mar 13:32), where Jesus recognizes the Fathers reservation of the question of time to himself exclusively.

8 But ye shall receive power, when the Holy Spirit is come upon you:-They should receive power, or strength; the power was from on high (Luk 24:49), or it was the promise of the Father, which was the baptism of the Holy Spirit; they needed this in order to do their work. They were not to have a profitless knowledge as they had asked for, but they were to have the power to bear witness for Jesus and convince people of the truth of his kingdom; they needed strength which was to come from a great promise. They needed the power and wisdom which their adversaries could neither gainsay nor resist; in this way they would be enabled to become Christ’s witnesses. Their question was ample proof of their need of this new power. Power, as used here, comes from the Greek dunamin, and is used frequently with reference to the Holy Spirit. All needed power to equip them for the work that they were to do would be furnished by the Holy Spirit; hence, it was by the Holy Spirits agency that the apostles were to preach the gospel to the entire world.

and ye shall be my witnesses-Here Jesus gives a program of their missionary work. They are to begin in Jerusalem, and then advance to Judea, or the region round about Jerusalem; then they are to advance into Samaria, or the country beyond Judea, and continue in an ever-widening circle until they have reached the uttermost part of the earth. The commission as here given to bear witness for Christ was to go beyond the limits of Palestine; even to the ends of the earth, they were to spread the gospel. The apostles were to go throughout the known world; wherever they could find, or make, an opportunity, they were to bear their testimony respecting Jesus. The providence of God would be with them, and the Holy Spirit would direct them, so that they could thus make the gospel known throughout the world. Ye shall be my witnesses throughout the world; the peculiar mission of the church is to preserve to the world the living memory of a risen Christ. Further sections of the book of Acts record how this was done.

Fuente: Old and New Testaments Restoration Commentary

again the kingdom to Israel

Forty days the risen Lord had been instructing the apostles “of the things pertaining to the kingdom of God,” doubtless, according to His custom Luk 24:27; Luk 24:32; Luk 24:44; Luk 24:45 teaching them out of the Scriptures. One point was left untouched, viz., the time when He would restore the kingdom to Israel; hence the apostles’ question. The answer was according to His repeated teaching; the time was God’s secret.; Mat 24:36; Mat 24:42; Mat 24:44; Mat 25:13; 1Th 5:1.

restore (See Scofield “Mat 3:2”).

Fuente: Scofield Reference Bible Notes

Lord: Mat 24:3, Joh 21:21

restore: Gen 49:10, Isa 1:26, Isa 9:6, Isa 9:7, Jer 23:5, Jer 23:6, Jer 33:15-17, Jer 33:26, Eze 37:24-27, Dan 7:27, Hos 3:4, Joe 3:16-21, Amo 9:11, Oba 1:17-21, Mic 5:2, Zep 3:15-17, Zec 9:9, Mat 20:21, Luk 22:29

Reciprocal: Mar 9:1 – the kingdom Mar 13:4 – General Luk 17:20 – when the Luk 19:11 – they thought Luk 21:7 – when Luk 24:21 – General Act 3:19 – when

Fuente: The Treasury of Scripture Knowledge

6

The apostles held to their notion that Christ was going to erect a temporal kingdom like the one the Jews had before, and deliver it to them as a restoration of their power as a nation. They had given up that hope for a time on account of the death of Jesus (Luk 24:21). But after his resurrection, they seemed to think they had been a little hasty in their despondency, and that now perhaps he would give them the kingdom, hence the question of this verse.

Fuente: Combined Bible Commentary

The Last Interview with the Disciples, 6-8.

Act 1:6. When they therefore were come together. This is a different meeting from that related above (Act 1:4-5). That was in the house where they partook of a meal together. This is the last interview with the Risen One on the Mount of Olives, which was closed by the ascension.

Lord, wilt thou at this time restore again the kingdom to Israel? Whether or no they knew that the end of their earthly intercourse with their Master was come, is uncertain. They felt, however, that this was in some way a peculiarly solemn meeting together; hence their question at this time, signifies at once, now, or perhaps it looks forward a little and takes in the lifetimewill it be restored in our lives? What they understood by restoration of the kingdom is not quite clear; perhaps they hardly knew themselves. Their old views respecting a return of the golden age of David and Solomon had received a terrible shock by the crucifixion of their Master; but the resurrection and His promise of the Spirit had inspired them with new and even grander hopes.

Fuente: A Popular Commentary on the New Testament

Observe here, The disciples’ question and our Saviour’s answer:

1. The question proposed by the disciples, Lord, wilt thou at this time restore again the kingdom to Israel?

That is, Wilt thou repair the ruinous condition of the Jewish state, and restore it to that great dignity and splendour which we have always expected should be done by the Messias?

Where observe, That notwithstanding Christ had so often rebuked the Jews in general, and his disciples in particular, for their conceit of a temporal kingdom, (who were so full of ambitious expectations to receive great honours and preferments here on earth) yet it evidently appears, that this notion still ran in their minds, and that their Master being now risen from the dead, this was the time both for his and their dignity and advancement.

Learn hence, That it is no wonder that unbleievers stumbled at the poverty and meanness of Christ’s outward condition when he was here on earth, seeing it was so hard for the disciples themselves to be convinced, and believe that his kingdom was not of this world. I know not any thing wherein the bishop of Rome may so properly call himself apostolical, as in his following this error of the apostles. Were they always dreaming of a temporal kingdom? So is he always doting upon it, and his eyes dazzled with the splendour and glory of it. The disciples, not only all the time whilst Christ was with them, but even now, when upon the point of departing from them, when he was just ascending, yea, in part ascended, having one foot upon the earth, and the other in the cloud which took hom up to heaven, yet still they asked him, Wilt thou restore the kingdom? that is, settle upon us thy followers secular power, and temporal dominion here on earth?

But Mark , 2. Our Lord’s answer, verse 7, It is not for you to know the times or the season, which the Father hath put only in his own power. Our Saviour’s answer doth not in the least imply that any such kingdom should ever be granted as they dreamt of; but he checks their curiosity in inquiring into times and seasons, and nature of God’s secrets, which it no ways concerned them to pry into: It is not for you to know the times or the seasons.

Here note, 1. Something implied, namely, That there are certain times and seasons, the knowledge of which only belongs to God, which yet man’s curiosity has an itching desire to know both what shall be hereafter, and when that hereafter shall be. We are very careless in seeking out the season of that which we ourselves should do; but over careful and curious in seeking out the season of what God will do.

Note, Here is something expressed, namely, that God has times and seasons for executing his own purposes, which it is neither proper, nor profitable, nor possible for us to know. Not proper, because none of our business. Not profitable, because no part of our interest. Not possible, because out of our reach. It is not possible for us to know, either what God is about to do, or when he will do it. It is not possible for us to know it as men, by a natural sagacity; nor as Christians by a supernatural illumination; no, nor as ministers and apostles, without divine inspiration and extra-ordinary revelation, which we have no warrant to expect, and should have no curiosity to desire.

Learn hence, That it much better becomes us with an awful silence to adore, than with a bold curiosity to pry into God’s hidden and unrevealed secrets. Yet though it be not for us to know God’s times and seasons, it is our duty to expect them, and be prepared for them. We know not when our Lord will come to us by death and judgment, whether in the evening, or at midnight, or at cock-crowing, or in the morning. But it is our duty to believe and expect it, to wait and prepare for it, and be always ready to receive him.

Finally, Though it is not for us to know the times and seasons which God hath put in his own power, yet it is for us to know the times and seasons which God has put in our power; namely, the present time to improve it, and the time past to bewail our misimprovement of it. To improve the time of affliction, for consideration and humiliation; and the time of prosperity, mercy, and deliverance, for gratulation and thankfulness; and to improve both in farther measures, and increase of holiness and sanctification both of heart and life.

Fuente: Expository Notes with Practical Observations on the New Testament

Questions Concerning the Kingdom

Concepts developed in childhood are sometimes difficult to change. Such was certainly the case with the apostles’ thinking about the kingdom Jesus would establish. They believed it would be an earthly kingdom that would conquer all of its enemies. So, “they asked Him saying, ‘Lord, will You at this time restore the kingdom to Israel?'” The Lord told them only the Father knows the precise timing of events he has planned, which would include the establishment of the kingdom and the end of time ( Act 1:6-7 ; Mat 24:36 ).

While they could not know God’s timetable, it was important for the apostles to know they were to receive power when the Holy Spirit came upon them. Then, they were to take their witness into all the world, radiating out in ever widening circles from Jerusalem ( Act 1:8 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 1:6-8. When they, therefore, were come together That is, after he had led them out of the town to the mount of Olives, and was come to that part of the mountain which was above Bethany, (see Luk 24:50,) being full of expectation, that he had brought them thither with a view to some remarkable transaction; they asked him, Lord, wilt thou at this time restore again the kingdom to Israel? Wilt thou now break the Roman yoke from off our necks, and immediately erect the kingdom of the Messiah? Their minds were still full of a temporal kingdom to be erected by Christ, in which the Jews should have dominion over all nations; and they seem to have expected, that when the Spirit was in so extraordinary a manner poured out, and the world, according to Christs prediction, (Joh 16:8,) convinced of sin, of righteousness, and of judgment, the whole nation of the Jews would own him for their Messiah, and not only shake off its subjection to the Romans, but itself rise to very extensive, and, perhaps, universal dominion. The word , [here rendered wilt thou restore,] intimates the shattered and weakened state in which Israel now was. And I cannot but think, says Dr. Doddridge, our Lords answer may intimate, it should at length be restored, though not immediately, or with all the circumstances they imagined. And he Waving a direct answer to this curious question, and leaving it to the Spirit of truth and wisdom, which was shortly to be given, to rectify the mistaken notions on which they proceeded in it; said, It is not for you, &c. It will not be of any use to you, in your work; to know the times or the seasons Of the restoration of the kingdom to Israel. Besides, this is one of the things which the Father hath thought fit to conceal from mortals, in the abyss of his own omniscience. This only is of importance for you to know, that you shall receive power Fortitude, strength, and ability; after that the Holy Ghost is come upon you In his various gifts and graces; and by these aids ye shall be witnesses unto me Both by word and deed, by preaching and suffering, and by various miracles, which you shall be enabled to perform; both in Jerusalem and in all Judea, &c. 1st, You must begin at Jerusalem, where the Holy Spirit shall be poured out upon you in his extraordinary gifts, in the presence of multitudes of its inhabitants, and of strangers assembled there to celebrate the feast of pentecost; where you shall be enabled to do many miracles, and where many will receive your testimony, and they that do not will be left without excuse. 2d, Your light shall from thence shine through all Judea; where before you laboured in vain. 3d, Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans. 4th, Your usefulness shall not be confined to these countries, but shall be extended to the utmost part of the earth, and you shall be blessings to the whole world.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6-8. We are informed by Matthew that Jesus prefaced the commission by announcing, “All authority in heaven and on earth is given to me.” It was, probably, this announcement that led to the inquiry which Luke next repeats. Being informed that all authority is now given to him, the disciples expected to see him begin to exercise it in the way they had long anticipated. (6) “Now when they were come together, they asked him, saying, Lord, wilt thou at this time restore the kingdom to Israel? (7) But he said to them, It is not for you to know the times or seasons which the Father has appointed in his own authority. (8) But you shall receive power, when the Holy Spirit comes upon you, and you shall be witnesses for me in Jerusalem, and in all Judea, and Samaria, and to the uttermost part of the earth.”

The question, “Lord, wilt thou at this time restore the kingdom to Israel?” indicates two interesting facts: First, that the apostles still misconceived the nature of Christ’s kingdom; second, that the kingdom was not yet established. Both these facts deserve some attention at our hands, especially the latter.

Their misconceptions consisted in the expectation that Christ would re-establish the earthly kingdom of Israel, and restore it to its ancient glory, under its own personal reign. In his reply, the Savior does not undertake to correct this misconception, but leaves it as a part of that work of enlightenment yet to be effected by the Holy Spirit.

The time at which the kingdom of Christ was inaugurated is the point of transition from the preparatory dispensation, many elements of which were but temporary, into the present everlasting dispensation, which is to know no change, either of principles or of ordinances, in the course of time. It is necessary to determine this point in order to know what laws and ordinances of the Bible belong to the present dispensation. All things enjoined subsequent to this period are binding upon us as citizens of the kingdom of Christ; but nothing enjoined as duty or granted as a privilege, under former dispensations, is applicable to us, unless it is specifically extended to us. It requires no less divine authority to extend into the kingdom of Christ the institutions of the Jewish kingdom than it did to establish them at first. This proposition is self-evident. To fix, therefore, most definitely this period is a matter of transcendent importance, and must here have all the space that it requires. It is a question of fact, to be determined by positive Scripture statements.

The expression “kingdom of heaven” is used only by Matthew. In the connections where he uses this expression, the other three historians uniformly say “kingdom of God.” This fact shows that the two expressions are equivalent. Explaining the former by the latter, we conclude that the “kingdom of heaven” is not heaven, but simply a kingdom of God, without regard to locality. This kingdom is also called by Christ his own, as the Son of man; for he says, “There are some standing here who shall not taste of death till they see the Son of man coming in his kingdom.” The Apostle Paul also speaks of the “kingdom of God’s dear Son,” and says “He must reign till he has put all enemies under his feet.”

Of the kingdom of God, then, Jesus is the king; hence the time at which he became a king is the time at which “the kingdom of Christ and of God” began. Furthermore, as it was Jesus, the Son of man, who was made the king, it is evident that the kingdom could not have commenced till after he became the Son of man. This consideration at once refutes the theory which dates the beginning of the kingdom in the days of Abraham.

But it is not only Jesus the Son of man, but Jesus who died, that was made king. “We see Jesus,” says Paul, “who was made a little lower than the angels, on account of the suffering of death, crowned with glory and honor.” It was after his death, and not during his natural life, that he was made a king. It is necessary, therefore, to reject the other theory, which locates the beginning of the kingdom in the days of John the Immerser.

Finally, it was after his resurrection and his ascension to heaven that he was made a king. For Paul says, “Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross; wherefore, God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” It is here we are to locate that glorious scene described by David and by Paul, in which God said to him, “Sit thou on my right hand, till I make thine enemies thy footstool.” He “sat down on the right hand of the throne of God,” and the Father said, “Let all the angels of God worship him.” At this word, among the gathering and circling hosts of heaven, every knee was bowed and every tongue confessed that Jesus is “Lord of lord and King of kings.” It was then that the kingdom of God was inaugurated in heaven; and it was in immediate anticipation of it, with all things in readiness and waiting, that Jesus said to his disciples, as he was about to ascend on high, “All authority, in heaven and on earth is given to me.”

Having now fixed the time at which the kingdom was inaugurated in heaven, we are prepared to inquire when it began to be administered on earth. It began, of course, with the first administrative act on earth, and this was the sending of the Holy Spirit upon the apostles on the day of Pentecost. On that occasion, Peter says, “This Jesus has God raised up, whereof we are witnesses. Therefore, being to the right hand of God exalted, and having received from the Father the promise of the Holy Spirit, he has shed forth this which you now see and hear.” “Therefore, let all the house of Israel know assuredly, that God has made that same Jesus whom you have crucified, both Lord and Christ.” This event is here assumed as the proof of his exaltation, and the history shows it to be the first act of the newly-crowned King which took effect on earth. These facts are consistent with no other conclusion than that the kingdom of Christ was inaugurated on earth on the first Pentecost after his ascension.

We might assume that the above argument is conclusive, and here dismiss the subject, but for some passages of Scripture which are supposed to favor a different conclusion. It was said by Jesus, “The law and the prophets were until John; since that time the kingdom of God is preached, and every man presses into it.” Again: “Woe unto you, Scribes and Pharisees, hypocrites! for you shut up the kingdom of heaven against men; for your neither go in yourselves, nor will you suffer those who are entering, to go in.” And again: “If I cast out demons by the Spirit of God, then is the kingdom of God come to you.” It is argued, from these and kindred passages, that the law and the prophets ceased, as authority, with the beginning of John’s ministry; that the kingdom of heaven then began, and men were pressing into it, while Scribes and Pharisees were striving to keep them from entering it; and that Jesus recognizes it as an existing institution, in the remark, “Then is the kingdom of God come to you.”

But there are other passages in the gospels which appear to conflict with these, and are inconsistent with this conclusion. The constant preaching of John, of Jesus, and of the Seventy, was, “The kingdom of heaven is at hand;” eggike, “is near.” Jesus exclaims, “Among them who are born of women there hath not arisen a greater than John the Immerser; notwithstanding, he that is least in the kingdom is greater than he.” Again: “There are some standing here who shall not taste of death till they see the kingdom of God.” And, finally, the question we are now considering, “Lord, wilt thou at this time restore the kingdom to Israel?” It is evident, from these passages, first, that John was not in the kingdom, for otherwise the least in the kingdom could not be greater than he; second, that the generation then living were yet to see the kingdom of God; third, that the disciples themselves were still looking for it in the future. If it be urged, in reference to the first of these conclusions, that the kingdom, of which John was not a citizen, is the kingdom in its future glory, the assumption is refuted by the very next verse in the context: “From the days of John the Immerser till now the kingdom of heaven suffers violence, and the violent take it by force.” Whatever may be the true interpretation of these rather obscure words, they certainly can refer to the kingdom of glory.

Now, no hypothesis upon this subject can be accepted which does not provide for a complete reconciliation of these apparently conflicting passages of Scripture. The hypothesis that the kingdom was inaugurated by John can not do so; for, in that case, it is inconceivable that John himself was not a member of it, and equally so that he should constantly preach, “The kingdom of heaven is near.” Again: if it was inaugurated during the personal ministry of Jesus, it is unaccountable that he should state, as a startling fact, that some of those present with him should live to see it, or that the disciples themselves should be ignorant of its existence. This hypothesis, therefore, is incapable of reconciling the various statements on the subject, and must, for this reason, be dismissed.

On the other hand, if we admit, according to the irresistible force of the facts first adduced in this inquiry, that the kingdom was inaugurated in heaven when Jesus was coronated, and that it began to be formally administered on earth on the next succeeding Pentecost, there is no difficulty in fully reconciling all the passages quoted above. It was necessary to the existence of the kingdom on earth not only that the king should be upon his throne, but that he should have earthly subjects. In order, however, that men should acknowledge themselves his subjects the moment that he became their king, it was necessary that they should be previously prepared for allegiance. This preparation could be made in no other way than by inducing men, in advance, to adopt the principles involved in the government, and to acknowledge the right of the proposed ruler to become their king. This was the work of John and of Jesus. When men began, under the influence of their teaching, to undergo this preparation they were, with all propriety of speech, said to be pressing into the kingdom of God. Those who opposed them were striving to keep them from entering the kingdom; and to both parties it could be said, “The kingdom of God is come to you.” It had come to them in the influence of its principles. “From the days of John the Immerser the kingdom of heaven was preached,” not as an existing institution, but in its elementary principles, and by asserting the pretensions of the prospective king. Thus, we find that the various statements in the gospels upon this subject, when harmonized in the only way of which they are capable, lead us back to our former conclusion, with increased confidence in its correctness.

We may pursue the same inquiry in an indirect method, by determining when the previous kingdom of God among the Jews terminated. As they both, with their conflicting peculiarities, could not be in formal existence among the same people at the same time, the new one could not begin till the old one terminated. That the law and prophets were until John, Jesus declares; but he does not declare that they continued no longer. On the contrary, he was himself “a minister of the circumcision,” and kept the law till his death. The law and the prophets were, until John, the only revelation from God. Since then the gospel of the coming kingdom was preached in addition to it, and was designed to fulfill the law and the prophets by preparing the people for a “better covenant.” Even the sacrifices of the altar, however, continued, with the sanction of Jesus, up to the very moment that he expired on the cross. Then “the vail of the temple was rent in two from the top to the bottom,” indicating the end of that dispensation. All the sacrifices being then fulfilled in him, and a new and living way being consecrated for us, not under the vail, as the high priest had gone, but through the vail-that is to say, his flesh -he put an end to the priesthood of Aaron, and took out of the way the handwriting of ordinances, nailing it to his cross. At the death of Christ, therefore, the old kingdom came to its legal end, and on the next Pentecost the new kingdom began.

Regarding this, now, as a settled conclusion, we proceed to consider, briefly, the Savior’s answer to the question which has detained us so long. He said to them, “It is not for you to know the times or the seasons which God has appointed in his own authority.” By the expression “in his own authority,” I suppose Jesus intended to indicate that the times and seasons of God’s purposes are reserved more specially under his own sovereign control, and kept back more carefully from the knowledge of men, than the purposes themselves. It is characteristic of prophesy that it deals much more in facts and the succession of events than in definite dates and periods. The apostles were to be agents in inaugurating the kingdom, but, as proper preparation for their work did not depend upon a foreknowledge of the time, it was not important to reveal it to them.

But it was all-important that they should receive the necessary power: hence Jesus adds, “But you shall receive power when the Holy Spirit comes upon you.” The power here promised is not authority, for this he had given them in the commission; but it is that miraculous power to know all the truth, and work miracles in proof of their mission, which he had promised them before his death. He says to them, virtually, It is not for you to know the time at which I will establish my kingdom, but you shall receive power to inaugurate it on earth when the Holy Spirit comes upon you. This is an additional proof that the kingdom was inaugurated on the day of Pentecost.

While promising them the requisite power, Jesus takes occasion to mark out their successive fields of labor: first “in Jerusalem,” next, “in all Judea,” then “in Samaria,” and finally, “to the uttermost part of the earth.” It is not to be imagined that this arrangement of their labors was dictated by partiality for the Jews, or was merely designed to fulfill prophesy. It was rather foretold through the prophets, because there were good reasons why it should be so. One reason, suggested by the commentators generally, for beginning in Jerusalem, was the propriety of first vindicating the claims of Jesus in the same city in which he was condemned. But the controlling reason was doubtless this: the most devout portion of the Jewish people, that portion who had been most influenced by the preparatory preaching of John and of Jesus, were always collected at the great annual festivals, and hence the most successful beginning could there be made. Next to these, the inhabitants of the rural districts of Judea were best prepared, by the same influences, for the gospel; then the Samaritans, who had seen some of the miracles of Jesus; and, last of all, the Gentiles. Thus the rule of success was made their guide from place to place, and it became the custom of the apostles, even in heathen lands, to preach the gospel “first to the Jew” and “then to the Gentile.” The result fully justified the rule; for the most signal triumph of the gospel was in Judea, and the most successful approach to the Gentiles of every region was through the Jewish synagogue.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

KINGDOM OF ISRAEL

6. When Jacob was converted amid the wonderful vision of the ladder, he called the place Bethel, which means the family of God, commemorating the fact of his spiritual birth, as then and there he was born into the family of God. After twenty years of terrible conflict with inbred sin, especially assuming the form of that fatal iniquity of covetousness, which has slain its millions, not even sparing the apostles, but consigning poor Judas to the doom of the lost, Jacob, like all others, could only conquer in a second work of grace. Peniel means the face of God. He must meet God face to face and receive the wonderful fiery baptism on the bank of the Jabbok. There victory came never to depart, and his name was changed from Jacob, which means rascal, to Israel, which means one that prevails with God. In the grand restitution, when Satan is to be taken out of the world and Paradisian glory restored, the government of the world is to be given to the princes of God, who shall rule all nations as the subordinates of their glorious King.

Fuente: William Godbey’s Commentary on the New Testament

Act 1:6-11. Programme of the Mission: the Ascension.

Act 1:6. The opening words suggest a religious meeting; the occurrences of Act 1:9-11 are in the open air; cf. the tryst made in Mar 16:7=Mat 28:16. Here the disciples are not thinking of the promise of the Spirit, but of supremacy to be restored to Israel. Jesus answer does not notice this limited view, and forbids speculation as to the date (Mar 13:32); Act 1:8 states the writers view, worked out in the whole book, as to the development of the cause, only a part of which these men were to realise. The statement of Act 1:4 is repeated. Witnesses, i.e. of the Resurrection (see Act 1:22, Act 2:32, etc.). The Saviour is removed on a cloud, the ascent of which the disciples are following with their eyes, when two celestial beings, as their dress denotes (Mar 9:3), appear beside them and recall them to the earth, or rather state the expectation which is henceforth to fill their minds. Jesus is to come again from heaven, as they have seen Him go up to it, i.e. on clouds, as the Messiah was expected to come (Dan 7:13, Mar 14:62, Rev 1:7, 1Th 4:17, etc.).

Fuente: Peake’s Commentary on the Bible

Verse 6

Restore the kingdom to Israel; as in the days of David and Solomon when Israel was governed by its own kings, instead of being, as in our Savior’s time, subject to the rule of a foreign power. This question shows what were still the ideas of the apostles in respect to the nature of the redemption which Christ was to procure.

Fuente: Abbott’s Illustrated New Testament

1:6 {3} When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time {e} restore again the kingdom to Israel?

(3) We must fight before we triumph, and we must not search curiously after those things which God has not revealed.

(e) To the old and ancient state.

Fuente: Geneva Bible Notes

2. The command to witness 1:6-8

The key to the apostles’ successful fulfillment of Jesus’ commission was their baptism with and consequent indwelling by the Holy Spirit. Without this divine enablement they would only have been able to follow Jesus’ example, but with it Jesus could literally continue to do His work and teach His words through them. Consequently their preparation for the baptism of the Spirit was very important. Luke recorded it to highlight its foundational significance.

Act 1:6-8 announce the theme of Acts and set the stage for all that follows.

"The concept of ’witness’ is so prominent in Acts (the word in its various forms appears some thirty-nine times) that everything else in the book should probably be seen as subsumed under it-even the primitive kerygma [preaching] . . ." [Note: Longenecker, p. 256.]

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

The Old Testament associated Spirit baptism with the beginning of the messianic (millennial) kingdom (Isa 32:15-20; Isa 44:3-5; Eze 39:28-29; Joe 2:28 to Joe 3:1; Zec 12:8-10). It was natural therefore that the disciples would ask if that kingdom was about to begin in view of Jesus’ promise that the Spirit would baptize them in a few days. "This time" refers to "not many days from now" (Act 1:5). In the Septuagint, the term "restoration" (Gr. apokatastaseos) technically refers to God’s political restoration of Israel (Psa 16:5; Jer 15:19; Jer 16:15; Jer 23:7; Eze 16:55; Eze 17:23; Hos 11:11). [Note: J. Carroll, Response to the End of History, p. 146, footnote 124.] The Gentiles had taken the Jews’ kingdom from them dating from Nebuchadnezzar’s conquest in 586 B.C. Clearly the messianic kingdom is in view here. [Note: See Darrell L. Bock, "Evidence from Acts," in A Case for Premillennialism: A New Consensus, pp. 187-88; and Ladd, p. 1125.]

"In the book of Acts, both Israel and the church exist simultaneously. The term Israel is used twenty times and ekklesia (church) nineteen times, yet the two groups are always kept distinct." [Note: Arnold G. Fruchtenbaum, "Israel and the Church," in Issues in Dispensationalism, p. 118.]

Fruchtenbaum listed 73 occurrences of "Israel" in the New Testament. [Note: Ibid., pp. 118-20.]

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

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