Exegetical and Hermeneutical Commentary of Acts 1:4

And, being assembled together with [them,] commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he,] ye have heard of me.

4. not depart from Jerusalem ] This injunction is only mentioned by St Luke (Luk 24:49). The importance of their keeping together until the Holy Ghost was given is clear. It would thus be made more manifest that, though hereafter scattered abroad, their inspiration was supplied from one common source. To the Jews, to whom the Apostles were first to speak, this would appeal, because their own prophet (Isa 2:3) had said “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem.”

ye have heard of me ] This promise is alluded to (Luk 24:49) and found in St John (Joh 14:16; Joh 14:26; Joh 15:26), “I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.” “The Comforter, which is the Holy Ghost, shall teach you all things,” &c. “He shall testify of me.” Thus were they to be prepared as witnesses for Christ.

Fuente: The Cambridge Bible for Schools and Colleges

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

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

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

Fuente: Albert Barnes’ Notes on the Bible

Act 1:4-8

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

Last words

Before ascending Christ had–

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

II. A promise to bestow.

1. The Father made the promise.

2. Christ was to bestow it.

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

III. A commission to entrust.

1. Its nature–witnesses unto Me.

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

The Lords last command to His disciples

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

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

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

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

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

1. It was of ancient date (Isa 44:3; Joe 2:28).

2. The Lords recent utterance of it had made its terms familiar, Which ye have heard of Me (Luk 24:49).

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

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

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

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

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

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

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

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

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

Conclusion: See here–

1. The gentleness of the Lords discipline.

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

The Saviours last charge

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

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

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

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

II. An inspired attitude. To wait. This meant three things–

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

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

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

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

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

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

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

4. How full it was of historic associations. City of Melchizedek, place of Abrahams offering, and the metropolis of Davids kingdom, etc.

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

The gospel first tested at Jerusalem

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

But wait for the promise of the Father.—

The promise of the Father

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

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

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

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

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

The promise of the Spirit

The doctrine of the Trinity is the foundation of religion. The Father elects, the Son redeems, the Spirit sanctifies. The Son came in execution of the covenant of redemption, and having fulfilled its conditions, was entitled to its promises. One of these was the gift of the Spirit (Act 2:33), which Christ again and again repromised.

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

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

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

IV. The work of the Spirit is–

1. To renew or quicken those dead in sins.

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

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

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

5. To qualify for special duties and offices.

6. To sanctify.

7. To comfort.

8. To glorify soul and body.

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

1. Existence.

2. Faculties.

3. Activity.

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

Our need of the Holy Spirit

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

The power of the Holy Spirit

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

2. A coming power, not many days hence.

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

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

The ascension of Christ

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

1. He wished His disciples to know beyond all peradventure that He was not dead, but living, and alive for evermore. To this end He showed Himself alive after His passion by many infallible proofs. Whatever His disciples may have thought of Him previously, they must henceforth know Him as the Conqueror of death and hell. As to His Divine character and work, they could no longer cherish a shadow of doubt.

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

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

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

1. It was proper that Jerusalem should be geographically the point of departure for the new order of things. Salvation is of the Jews. Go ye everywhere, beginning at Jerusalem. Here is the metropolis of redemption (Mic 4:2). It begins in Jerusalem, the capital of Jewry, and proceeds to Rome, the capital of the world.

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

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

II. Our Lord in this last interview with His disciples gave them, with renewed emphasis, the glorious promise of the Holy Ghost. This was the promise of the Father (Joh 14:16; also 15:26). The man who imagines that he can set about the affairs of the kingdom of righteousness in strength of his own will make a lamentable failure of it. Let him tarry at Jerusalem until he has received the promise of the Father. When the fire descends upon him, and he is endued with power from on high, nothing will seem impossible to him.

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

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

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

3. They were to proceed in their work with a clear understanding of the fact that their only power was from God.

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

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

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

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

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

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

Waiting for the promise of the Father

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

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

2. Which ye have heard of Me sends us back to the promises in Joh 14:-16.

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

(1) Of the large place which the promise occupied in the Old Testament, the Fathers word (Pro 1:23; Isa 32:15; Isa 44:3; Eze 36:27; Eze 37:9; Joe 2:28; Zec 12:10).

(2) Of the all-comprehensive character, of the promise–as inclusive in fact, of all the Fathers promises. If ye then, being evil how much more shall your heavenly Father give the Holy Spirit–comprehensive of all good gifts together–all that the Church needs for the work of the ministry, ordinary and extraordinary, all that the individual soul requires–life from the dead. Union to Christ by faith, justification, holiness, prayer, grace, glory.

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

II. The import of the waiting for the promise.

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

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

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

III. The commandment to wait. This was quite as express as the promise–the means no less necessary than the end. To whom was it given? It is very clear that the apostles did not regard it as belonging exclusively to them. We find associated with them the private members of the Church. Did it then belong exclusively to the disciples of that age? This question turns on a very simple issue. If the transactions of the Pentecostal period exhausted the riches of the promise of the Father; or if the Church and the World now no longer stand in need of them, then, doubtless, the commandment must have ceased. But if only the first-fruits of the promise were reaped in the apostolic age, if darkness yet to a mournful extent covers the earth, if the dispensation of the covenant of grace under which we live is termed expressly the ministration of the Spirit, if that word abides the inheritance of the Church, I will pour out of My Spirit upon all flesh, with numberless words like these, The earth shall be full of the knowledge and glory of the Lord, as the waters cover the sea–then it can admit of no doubt that the commandment belongs to us at this hour. Then we, no less than the apostles, are not warranted only, but commanded to wait for the promise of the Father. Then it is ours to meditate on all that that expression implies; to plead for it with longing desire and patient believing expectation in secret, in the family, in the social meeting, in the public assembly. (C. J. Brown, D. D.)

Waiting upon God in His ordinances

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

The disciples waiting at Jerusalem for the promise of the Father

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

I. Devout expectancy. They had been commanded to wait; and expectation is essential to a patient waiting upon God. It is far easier to do much than to wait long. The disciples hearts must have burned to go out upon the world with unhesitating confidence in their miraculous powers, and in the strength of their marvellous message. But they had learned, amid recent events, a lesson of self-distrust. So, day after day, they waited on in silence, though charged with a message fitted to convert the world. He that believeth shall not make haste. He will judge nothing, do nothing before the time. Till in the Spirit Himself, He will not attempt to force the Spirits work. Such a state of expectancy is essential to a patient continuance in well-doing. Without expectation there will be no truth, no prevailing power in prayer. Thus it is that, because men have ceased to expect the outpouring of the Spirit, the heavens have become as brass. Because they see no cloud above their head, they will not climb the mountain-top to watch the little cloud that faintly fringes the horizon. They expect nothing, wait for nothing, and that is all they get. For the law of God is, according to thy faith, so shall it be unto thee. Delight thyself also in the Lord, and He will give thee all the desires of thine heart. Plead the Fathers promise, and be assured of the Fathers performance. For the promise is to you, and to your children, and to all that are afar off.

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

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

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

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

1. The Lord loves to see His family dwelling together in unity. Parents, can you not understand our Fathers feeling in this? If, then, ye being evil, etc. God is doubtless to be found wherever there is a humble and believing heart, but nowhere surely in such manifested love as in the bosom of His loving family, met together to wait for the promise of their Father (Son 1:7-8; Eze 34:11-12).

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

The Spirit essential to the establishment of the Christian Church

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

I. Seasonable.

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

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

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

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

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

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

1. They were few.

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

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

(1) Slow to learn the truth.

(2) Timid in the extreme.

(3) Worldly in their ambition.

(4) Contentious in their intercourse.

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

III. Effectual. The command had a mighty influence. They did wait, and engaged in exercises becoming such a period. Already there were indications of what would be done for them by the Spirit. But the earnest was small compared with the realisation of the promise.

1. The slow of understanding were made quick of apprehension.

2. The cowardly were made bold.

3. The earthly were made heavenly minded.

4. Their only rivalry now was who should bear to do most for the common cause.

5. The effects were such as might be excepted. Their word was with power. Mightily grew the Word of God and prevailed.

IV. Instructive. The great lessons are as applicable to us as to them.

1. Without the Spirit we are disqualified for the work of God.

2. We should engage in every special work only in His strength. It is not enough that we have the Spirit. We need to be enriched afresh by His grace.

3. Hence He must be diligently sought.

Conclusion:

1. How inexcusable we are if we do not obtain the promise of the Father. Ask and ye shall receive.

2. How great the influence which this doctrine should exercise over us. How pure, heavenly, and energetic we ought to be. (J. Morgan, D. D.)

The need of waiting

No wise man or woman will enter hastily upon any great work. In proportion to the greatness of the work is the amount of thought, care, and training necessary for its successful accomplishment. History will teach us that those enterprises have usually been most successfully accomplished for which the workers have been most carefully trained. We know that the higher the class of work the more skill is required in the worker, great delicacy is required in the treatment of the raw material; time and care and skill must be used in its manipulation, otherwise no high degree of perfection can be looked for in the fabric to be produced. We often find that nothing is easier than to spoil or damage that which we are trying to improve or refine. And the more we study the matter the more shall we be convinced that what the world terms ability or power–in other words, the possession of skill–is not so often an innate gift, as a faculty gained by much study and practice. These truths are, if we may use the expression, true in the highest degree with regard to Church workers and all kinds of Church work. The material upon which they work, and with which they work, is the most delicate and the most easily spoiled in the whole world; for that material is the heart, will, mind, conscience, character of man. The fabric they are endeavouring–by the aid of Gods Holy Spirit–to produce is human nature refined, purified, ennobled, brought by long and careful training into Christlikeness, continually made more and more to approach and resemble the perfect Example, Type, and Pattern of the Divine humanity. But ere the active, aggressive missionary work to which the apostle had been called, commences, there is to be a solemn period of pause, during which they may at once meditate upon the experiences of the past and fit themselves to receive the promised gift. Through haste we often fail together, and preserve the results of experiences through which we have passed; through haste we also often fail from want of preparation to use aright an opportunity when it presents itself to us. The loss is then double, for it is the loss both of harvest and of seed-time. We forget to reap; we are not able to sow. (W. E. Chadwick, M. A.)

John truly baptized with water, but ye shall be baptized with the Holy Ghost.

True baptism

Last words of our Lord. Dispensation of John: baptised with water, not in.

I. Johns use of water. Baptism.

1. A sign of universal pollution, from the womb. Repentance.

2. Acknowledgment of guilt, and need of pardon.

3. Acknowledgment of corruption, and need of holiness.

4. Profession of thirst after refreshing comfort.

5. Profession of helplessness. None baptised themselves.

6. Profession of cleansing the outside.

II. Insufficiency of Johns baptism.

1. Material water cannot cleanse the soul.

2. It is not saving, witness Simon Magus. You shall be baptised, etc.

3. The water flows off, dries up; the effect superficial.

4. The testimony of John himself: I indeed.

5. The declaration of Christ in the text.

III. General necessity of the baptism of the Holy Ghost.

1. All tainted with original sin, must be born again.

2. All guilty, must be pardoned (chap. 2. and 10.).

3. All unholy, must be sanctified. Catechism (Rom 8:1-39.).

4. The corruption is spiritual and deep. Fire refines.

5. All are miserable, and need the Comforter and kingdom.

6. All helpless and Christless till then. If any man, etc.

7. All are unfit for heaven and bliss, without love, melting–uniting.

8. Particular necessity for ministers:

To preach the Word with power. To bear up under troubles and persecutions. To be directed into all truth, and to testify of Jesus, though not to work miracles and speak with tongues.

IV. The season. Not many days hence. When prepared with prayer anal faith, united, in one accord and tried. The day is not fixed, that we may expect daily and yet not faint. Application–

1. Unconverted. Rest in no baptism, but that of the Holy Ghost and fire. Water baptism will condemn you alone.

2. Johns disciples. Promised, the thing promised, the time. Oh, continue praying with one accord!

3. Believers. You want fresh baptism, till the Holy Ghost, which is grace, fill your soul. (Preachers Analyst.)

The baptism of the Holy Ghost

The same shower blesses various lands in different degrees, according to their respective susceptibilities. It makes the grass to spring up in the mead, the grain to vegetate in the field, the shrub to grow on the plain, and the flowers to blossom in the garden; and these are garnished with every hue of loveliness–the lily and the violet, the rose and the daisy: all these work by the same Spirit who renews the face of the earth. The influences of the Holy Spirit, descending on the moral soil, produce blessing in variety–convictions in the guilty, illumination in the ignorant, holiness in the defiled, strength in the feeble, and comfort in the distressed. As the Spirit of holiness, He imparts a pure taste; as the Spirit of glory, He throws a radiance over the character; as the Spirit of life, He revives religion; as the Spirit of truth, He gives transparency to the conduct; as the Spirit of prayer, He melts the soul into devotion; and, as the Spirit of grace, He imbues with benevolence, and covers the face of the earth with the works of faith and labours of love. (T. W. Jenkyn, D. D.)

No better for the baptism of fire

In some parts of the world there are certain boiling springs, called geysers. Their peculiarity is, that at irregular intervals they send up spurts of boiling water, and then are silent for a considerable time. Travellers will tell you that at the time when they are silent you would find it very difficult to believe that water would ever issue out of such an orifice at all. There was a revival some years ago, was there not? The gracious rain came down upon Gods inheritance. How earnest you were–how active! But the revival passed away, and your warmth and fervour and energy passed away with it, and those who look on you find it very difficult to believe that you have ever been zealous in Gods service at all. (W. M. Punshon.)

A witnessing Church–a Church baptised with the Holy Ghost

1. The last interview with dear friend, and his last words, are wont to be embalmed in ,fragrant remembrance.

2. A comparison is made between the baptism with the Holy Ghost, and Johns baptism. Such as truly turned from sin to God were prepared as a dwelling for the Spirit. Repentance from dead works went before–the new unction from above came after.

3. Notice also the time–not many days hence. God is sovereign in fixing a fulness of time, and we may not ask why that time was appointed. But on our part it is necessary to know our want of the Spirit, and to feel it, that we may welcome Him with the more delight to testify of Jesus. Often, alas! have we returned with nothing but the toil for our pains, because we did not wait to pray down the Spirit. In opening up the doctrine, consider–

I. The baptism.

1. Its nature. That more is meant than renewal is plain from this, that the disciples were already in Christ. This baptism is the great promise of New Testament times. Before Pentecost, Gods children were not wholly exempt from the spirit of bondage; but in the days of the apostles the saints in general seem to have enjoyed the promise of the Spirit through faith. The Holy Ghost is the first fruits of glory. Are we baptised with the Holy Ghost? Then–

(1) Not only condemnation ceases, but refreshing from the presence of the Lord is realised.

(2) Then, forgiven much, we love much, and give ourselves to Him who gave Himself for us.

(3) It is the nature of fire to send forth light; and when the Spirit comes, truth is shed abroad upon our hearts.

(4). Fire warms, and the Spirit kindles our cold souls into a flame of love to God and man.

(5) The approach of this genial spring to the barren winter of our hearts, opens the blossoms of new life of humility, and godliness.

(6) It is the nature of fire to spread abroad. And when the Spirit comes the words of Jesus spread like a conflagration from mouth to mouth.

2. Its marks.

(1) The unction of heavenly knowledge, whereby we know all things–for no sooner did the Spirit come upon them than they who, a few days before, Christ reproved as slow of understanding, came, in the twinkling of an eye, to a clear, vivid understanding of the things of God.

(2) Self-denied humility: for however envy and a proud thirst for honour held possession of their minds before, they now discover a single eye to the Redeemers glory. If we are filled with selfcomplacency, as if we stood in need of nothing–if we cannot bear to be wholly laid in the dust, we have not seen the Spirit, neither known Him.

(3) Boldness. For however timid before, the disciples no sooner receive the Spirit than they come forth like different men, to speak the Word without fear. If we can sit in easy fellowship with sinners, not seeking to save souls, not daring to encounter the adversary face to face, we show that we are not baptised as with fire!

(4) Decision. For however the disciples might be diverted from prayer and the work of Christ before, no sooner did the Spirit come than they gave themselves wholly to these things. How can we, then, have received the heavenly baptism, if we are without the habit of religion, if our efforts are but fitful, if we neglect present duty, and yet cherish the romantic hope of future service in a post which God has not required us to fill?

3. How shall we obtain this baptism, and on what occasions is it given? Such as already enjoy the baptism of repentance for the remission of sins may obtain supplies of the Spirit a thoUsand-fold greater than any they have ever known. Are we faithful in a little? Gods rule is, To him that hath shall be given, and he shall have abundantly. This heavenly unction is conferred–

(1) When we keep the Lords word, and show a humble, penitent compliance with His will. Behold this in the disciples who were enjoined to tarry in Jerusalem till the Spirit came–who were neither to return home to Galilee, nor to distract their minds with worldly cares.

(2) When some heavy trial, some arduous duty, is ]aid on us for the sake of Christ. Witness John in the spirit amid the wilds of Patmos, or Paul glowing with the love of Christ, and singing praises in the inner prison.

(3) When we are unceasing in the prayer of faith. Ten days had the disciples continued, when, of a sudden, the Spirit came. The prayer which brings down the Holy Ghost is not that which ceases if not heard at once, that is content to stop with praying out some little enjoyment of Gods presence. Every day would be a -Pentecost if we prayed like a Cornelius–if we heard the Word like the three thousand, and prized it like the eunuch.

II. A Church is only so far a witnessing Church as it is thus baptised with the Holy Ghost. After that the Holy Christ is come upon you ye shall be witnesses unto Me.

1. The Redeemer does not send skilful orators, but witnesses, such as have seen with spiritual eyes and heard with spiritual ears. A witness must know what He testifies; he believes and therefore speaks. Many have nothing they can testify. Can he be a witness of the Cross of Christ who does not daily look to it for pardon? Can he be a witness of the Lords abiding with His people who knows not in his heart a daily intercourse with Jesus–who has not the witness of the Spirit that he is a child of God?

2. Christ makes it plain that a new unction must visit His followers before the blessing spreads to the impenitent. A Church cannot long continue to display a living testimony, unless this baptism is repeatedly renewed; and to hold forth, like many declining Churches of the Reformation, a form of sound words, when the Spirit is sinned away, is but like a removed sign-post carried down a swollen river. For it is not protests, or creeds, or formularies, but living souls under the baptism of the Spirit, that makes a witnessing Church. (G. Smeaton, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 4. And, being assembled together] Instead of , being assembled together, several good MSS. and versions read , living or eating together, which refers the conversation reported here to some particular time, when he sat at meat, with his disciples. See Mr 16:14: Lu 24:41-44. See the margin. But probably the common reading is to be preferred; and the meeting on a mountain of Galilee is what is here meant.

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

Ye have heard of me.] In his particular conversations with his disciples, such as those related Joh 14:16-26 (note); Joh 15:26 (note); Joh 16:7-15 (note) to which passages, and the notes on them the reader is requested to refer: but it is likely that our Lord alludes more particularly to the conversation he had with them on one of the mountains of Galilee.

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

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

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

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

Fuente: English Annotations on the Holy Bible by Matthew Poole

4. should not depart fromJerusalembecause the Spirit was to glorify the existingeconomy, by descending on the disciples at its metropolitan seat, andat the next of its great festivals after the ascension of theChurch’s Head; in order that “out of Zion might go forth thelaw, and the word of the Lord from Jerusalem” (Isa2:3; and compare Lu 24:49).

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

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

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

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

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

Fuente: John Gill’s Exposition of the Entire Bible

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

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

Which ye heard from me ( ). Change from indirect discourse (command), infinitives and after to direct discourse without any (said he) as the English (Italics). Luke often does this (oratior ariata). Note also the ablative case of (from me). Luke continues in verse 5 with the direct discourse giving the words of Jesus.

Fuente: Robertson’s Word Pictures in the New Testament

Being assembled together [] . From sun, together, and aJlhv thronged or crowded. Both the A. V. and Rev. give eating together in margin, following the derivation from sun, together, and alv salt : eating salt together, and hence generally of association at table. Commanded [] . Originally to pass on or transmit; hence, as a military term, of passing a watchword or command; and so generally to command To wait for [] . Only here in New Testament.

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

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

Fuente: Vincent’s Word Studies in the New Testament

1) “And, being assembled together with them,” (kai sunalizomenos) “And, being met in affinity or intimate assembly with them; In church assembly with the apostles and disciples, numbering at least 120, Act 1:15; Heb 10:24-25.

2) “Commanded them that they should not depart from Jerusalem,” (parengeilen autois apo lerosolumon me chorizesthai) “He charged (to) them not to depart or go out apart, away, from Jerusalem; except, as, and until the Divinely appointed time and circumstances had come, Luk 24:49.

3) “But wait for the promise of the Father,” (alla perimenein ten epongelian tou patros) “But that they were to wait for or on the promise of the Father,” the coming empowering of the Holy Spirit which the Father had promised to send to and for them, as a church, His church, Joh 14:16-17.

4) “Which, saith He, ye have heard of me.” (hen ekoustate mou) “Which (promise) you all hear of or from me,” as I gave you the promise, which my Father gave to me, Joh 14:26; Joh 16:3; Act 1:8.

Fuente: Garner-Howes Baptist Commentary

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

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

“

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

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

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

“

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

Again,

“

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

And again,

“

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

And again,

“

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

And he had said long before,

“

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

Fuente: Calvin’s Complete Commentary

(4) And, being assembled together with them.The MSS. present two forms of the participle: one with the meaning given in the English version, the other, but inferior reading, with the sense of dwelling together with the disciples. The Vulgate, convescens, eating with, probably rests on a mistaken etymology of the Greek term. The whole verse is in substance a repetition of Luk. 24:49, where see Notes.

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

I. PREPARATORIES FOR THE PENTECOST, Act 1:4-26.

From among the events of the forty days Luke selects those only now which are preparatory to the great manifestation at the Pentecost. For, just as the section of the Gospel immediately succeeding the introduction narrates the preparation for the advent of the Son; so this section presents the preparation for that great advent of the Spirit. Hence, we have here successively, 1. The command to wait at Jerusalem for the Pentecostal baptism, 4, 5; 2. The promise of the gift or charisma of power, 6-8; 3. The ascension, which was the necessary condition of the Spirit’s mission, 9-14, 4. The re-completion of the apostolic number, in order that the full twelve may receive the Pentecostal inauguration, 15-26.

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

1. The waiting at Jerusalem, Act 1:4-5 .

4. Not depart from Jerusalem Though the disciples had already been in Galilee, and though Jerusalem was the most dangerous spot in the world for them, yet now they are there divinely imprisoned by the Lord’s word. And this for several reasons: 1. In Jerusalem Jesus had performed mighty works, had been rejected and slain, and just there it was fitting that his name should be first received and maintained; 2. In no place could the Pentecostal manifestation and other first displays of the power of the new religion so startle the attention of the nation as at its theocratic capital; 3.

As there the sacrifices had for ages been offered, and there the last sacrifice, namely, of the Lamb of God, so that was the true starting-point for the religion of the Cross. 4. All this accorded with the prophecy, Out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isa 2:3.

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

‘And, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, “which,” said he, “you heard from me”.’

The importance of the Holy Spirit in what follows comes out here. The book commences with reference to ‘the promise of the Father’, which Luke then defines in terms of the Holy Spirit. Compare for the phrase ‘promise of the Father’ Luk 24:49 where ‘the promise of My Father unto you’ connects with ‘power from on high’ which will come to them. The phrase is thus a mark of continuity with Luke’s Gospel and a promise of supernatural power, power from Above. This confirmation of what Luk 24:49 refers to, draws specific attention to Luke’s deliberate failure to mention the Holy Spirit in the latter part of his Gospel, probably in order not to take away from the impact of Acts 1-2, and in order to bring out the first and second phases of the Spirit’s activity.

‘The promise of the Father.’ This promise can be looked at from three aspects, all mentioned in context:

1). As Peter makes clear in Act 2:17-18 the promise of the Father was given in the Old Testament. It was for example given by Joel, ‘But this is that which has been spoken through the prophet Joel, “And it shall be in the last days, says God, I will pour forth of my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, yes, and on my servants and on my handmaidens in those days will I pour forth of My Spirit; and they shall prophesy.” As this is referred to directly in context it is clear that this is an aspect of the promise of the Father. And this promise of the outpouring of the Holy Spirit is confirmed by other prophets where it is made clear that it will transform the lives of men and women and result in the bringing about of God’s purposes (see Isa 44:1-5; Eze 36:25-27. See also Isa 32:15).

2). The promise of the Father comes out in the ministries of John the Baptiser and Jesus. John promised that the Coming One would ‘drench you with the Holy Spirit and fire’, something to which his own baptism in water pointed (Luk 3:16). And again this is referred to in context here in Acts, for in Act 1:5 immediately following Jesus will remind them of what John had said. Furthermore Jesus promised, ‘he who believes on Me, as the Scripture has said, out of his innermost being will flow rivers of living water’ and we are immediately told that this refers to the coming of the Holy Spirit once Jesus has been glorified (Joh 7:38-39). And He promised in John 14-16 that He would send the Holy Spirit, the One called alongside to help and strengthen (the Paraclete), who would come as His other self (Act 14:18) to lead into truth, to make plain the Scriptures, and to convict the world of sin, righteousness and judgment. The Holy Spirit would be sent by the Father, and by Jesus Christ Himself (Act 16:7), for the purpose of strengthening, guiding and empowering His people (Joh 14:16; Joh 14:18; Joh 14:16; Joh 14:26; Joh 15:26-27; Joh 16:8-10; Joh 16:13) so that their message might make an impact on the world (Joh 16:8-10).

3). The promise of the Father has been emphasised by Jesus in His resurrection appearances. In Matthew He said, “Lo, I am with you always” (Mat 28:20). In Mark He said, “These signs will follow those who believe” (Mar 16:17) which is then described as, ‘the Lord working with them’ (Mar 16:20). In John a foretaste has already been given which was uniquely for the Apostles when Jesus breathed on the Apostles and said, ‘Receive the Holy Spirit’ (Joh 20:22). That this was actually effective prior to Pentecost is confirmed in Luk 24:45 where Jesus, “Opened their minds that they might understand the Scriptures”. This was then followed by words in which He spoke of the promise of the Father, which was coming, which would give them power from Above (Luk 24:49).

So the promise of the Father was promised in the Old Testament as to occur when God’s Kingly Rule began, was promised by John and Jesus in terms of what Jesus would give to His people, and was promised by Jesus after His resurrection as what was about to come.

Perhaps at this stage we should clarify a little more about New Testament teaching about the Holy Spirit, for it is important in dealing with this subject that we are careful to discern what Scripture is actually saying. Far too much interpretation is based on what we would like it to mean rather than on what Scripture reveals. Three terms are used with reference to the filling with the Holy Spirit which must be clearly distinguished.

1). ‘Filled (pimplemi) with the Holy Spirit.’ This is used a number of times to explain some temporary outward manifestation such as prophecy, or speaking in tongues, or speaking the word of God with boldness, or speaking a word of power, and occurs for that temporary purpose (Luk 1:41; Luk 1:67; Act 2:4; Act 4:8; Act 4:31; Act 13:9). It is similar to ‘the Spirit of Yahweh came upon –’ in the Old Testament which was also temporary for a particular task and was revealed in the satisfactory completion of that task in the power of God. The exceptions are John the Baptiser and Paul who were permanently ‘filled’ (pimplemi) with the Holy Spirit because of their unique ministries (Luk 1:15; Act 9:17), but even then this permanent filling is revealed in their powerful ministries. Their experience can be compared with ‘the Spirit of Yahweh came upon — from that day forward’ on Saul (1Sa 10:6 with Act 16:14) and David (1Sa 16:13). It always without exception results in ‘inspired’ words.

2). ‘Filled (pleroo) with the Holy Spirit.’ This ‘being filled’ (pleroo) is always evidence of continuing spirituality and reveals itself in joy and praise, and is for all believers (Act 13:52; Eph 5:18). It is clearly distinguished from the use of pimplemi.

3). ‘Full (pleres) of the Holy Spirit.’ This is used of Jesus’ permanent and unique experience of the Holy Spirit (Luk 4:1) which undergirded all His ministry and resulted in His rejoicing in Spirit (Luk 10:21). In His case we can hardly doubt that ‘full of the Holy Spirit’ is to be read in all through Luke’s Gospel. The Holy Spirit was not given by measure to Him (Joh 3:34). The same phrase is used in Acts in order to describe those who were recognised as being in a good spiritual state, as manifested by being full of wisdom, faith or spiritual insight (Act 6:3; Act 6:5; Act 7:55; Act 11:24).

So the Holy Spirit had begun His work in John the Baptiser (‘filled (pimplemi) with the Holy Spirit from his mother’s womb’ – Luk 1:15), and in Jesus (‘full (pleres) of the Holy Spirit’ – Luk 4:1), but there was yet to be a greater manifestation of Him and His work in Acts 2 after which there would be a host of people continually being again and again filled (pimplemi) with the Holy Spirit as His work moved forward (Act 2:4; Act 4:8; Act 4:31; Act 9:17; Act 13:9), the latter in each case connected with an outward manifestation of powerful words. In other words, to sum this up, the experience referred to as ‘being filled (pimplemi) with the Holy Spirit’ resulted in some particular manifestation for service (which was how it was known that it had happened), while being continually full (pleroo) of the Holy Spirit in life was the lot of all believers who fully responded to Him.

‘Pimplemi’ always refers to a special anointing for service and is usually temporary, although repeatable. The specially chosen John and Paul, for whom it was permanent, were the exceptions. We can compare ‘the Spirit of Yahweh came upon –’ in the Old Testament which was also usually temporary and repeatable, but in the cases of Saul and David was permanent, although finally forfeited by Saul. In all cases it was for the fulfilment of a specific task.

‘Pleroo’ on the other hand signifies a permanent, continual filling (Act 13:52; Eph 5:18) which brought joy and fellowship with God. ‘Pleres’ was used in Jesus’ case and was connected with the manifestation of His supreme gifts and with rejoicing in the Holy Spirit (Luk 10:21), but of course Jesus was the great exception. The Spirit was not given by measure to Him (Joh 3:34). Compare the use of pleres in Act 6:3; Act 6:5; Act 7:55; Act 11:24 where it refers to the permanent experience of those who were pleasing to God and full of Him, but not to particular activities.

‘He charged them not to depart from Jerusalem.’ Note the emphasis on the need to wait in Jerusalem from this point on (after the appearances in Galilee) until the Holy Spirit comes (compare Luk 24:49). It will be apparent that Luke lays great emphasis on the commencement at Jerusalem, so much so that he deliberately does not mention the Galilean appearances. This kind of silence is typical of Luke and does not mean that he did not know of them. He also deliberately refrained from mentioning the Holy Spirit from Luk 4:2 onwards (even in preparing for the future in Luke 24), except indirectly; put Jesus’ ministry in the form of a ‘journey to Jerusalem’ from Luk 9:51 onwards; and in Acts 1-2 refrains from mentioning the Temple, even though he had drawn attention to it in Luk 24:53. However, his reference to the forty days leaves plenty of room for the Galilean appearances, and a little of their content might appear in Luk 24:46-49. This silence rather confirms that he has a primary desire to emphasise that Jerusalem was the source from which the word of God went out into the world (compare Isa 2:2-4), and wants all concentration to be on Jerusalem, and on his building up to these first two chapters of Acts which centre on Jerusalem.

This is in distinct contrast with Matthew, and to some extent with Mark, who both take the stress away from Jerusalem and put it on Galilee. They were justified in doing so, for that had been Jesus’ original intention (Mat 28:7; Mat 28:10; Mar 14:28; Mar 16:7) until hindered by the disobedience and unbelief of the Apostles who in their unbelief stubbornly remained in Jerusalem. To Matthew the Galilean appearances were the ones that Jesus had originally intended, and were therefore to be emphasised. He probably remembered with deep sorrow how foolish they had been in not obeying Him immediately as a result of their unbelief, and he stresses their final obedience with its subsequent reward. Mar 16:9-20 and John, however, agree with Luke in confirming appearances in Jerusalem, and John further agrees with Matthew in confirming one in Galilee (evidence that they did go to Galilee during that period as Matthew says). Paul makes quite clear that there were a number of resurrection appearances, even some not mentioned in the Gospels (1Co 15:4-8).

It is not surprising that the Apostles would return to their homes in Galilee after the Feast of Passover and Unleavened Bread was over. It was the place where they would feel most secure, where they enjoyed the most support, and where they were among friends while they tried to sort out their confusion over what had happened. Besides there was no longer a Jesus to follow and the angels had specifically told them to go to Galilee. But as the continual appearances of Jesus brought home to them the wonder of what had happened, and what His purposes were for them, and no doubt under His further instructions, they returned to Jerusalem and spent their time continually in the temple praising God (Luk 24:53).

This stress of Luke on Jerusalem to the exclusion of Galilee brings out that one of his main purposes is to emphasise that the good news of the Kingly Rule of God became established in both Jerusalem, the centre of the Jewish world, and Rome, the centre of the Gentile world (Act 27:17; Act 27:19; Act 27:28), drawing together both believing Jews and believing Gentiles as one. The dictum ‘Jew first, and then Gentile’ is one of his themes (Act 13:5; Act 13:43; Act 14:1; Act 17:1-2; Act 17:10-12; Act 17:17; Act 18:4-6; Act 18:19; Act 20:21; Act 28:17; Act 28:19; Act 28:28), one which Paul himself confirms (Rom 1:16). It is seen as fulfilled here.

‘Jerusalem.’ Here it is Hierosoluma (the Hellenistic form) as in Act 8:1; Act 8:14; Act 8:25 (which may reflect the movement to the Samaritan ministry) and Luk 24:49, but not Act 8:26-27 (referring to a God-fearer). In the latter, and in Acts 1-7, 9-10 it is always Yerousalem (which is the Aramaic form and first used in Act 1:8). The change appears to be deliberate, often reflecting Aramaic speaking preachers, even though we may not always appreciate why it occurs. It may sometimes reflect the source from which Luke obtained his information. In Act 25:3 when Festus goes up to Jerusalem and is approached by the leaders of the Jews it is Yerousalem, but when in that chapter he returns to Caesarea or uses it in speech it is Hierosoluma.

‘Being assembled together’ (singular active participle of sunalizo). While this indicates Jesus being together with them in some way the exact meaning is not clear. Some translate as ‘an eating together’, but the connection with eating is not strictly found in the use of the term elsewhere. Others see it as meaning ‘being assembled together’ but the singular present participle makes that difficult. If it could be seen as a variant of sunaulizo it could indicate ‘ staying with’. The general significance is, however, clear. He was there with them.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus’ Commission to His Apostles (1:4-11).

Here the risen Jesus calls on His believing people to wait for the coming of the promised Holy Spirit Who would be poured out on them like rain on fruitful ground. Once this happens they are to forget their own ideas about what the future holds, and go out into the world to be His witnesses to the ends of the earth. After saying this Jesus Himself is taken up to heaven, and two ‘men’ clothed in white inform the watchers that He will one day come in the same way as they have seen Him go.

Fuente: Commentary Series on the Bible by Peter Pett

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

Fuente: Commentary on the Holy Bible by Thomas Coke

Act 1:4 . To the general description of the forty days’ intercourse is now added (by the simple , and ), in particular, the description of the two last interviews, Act 1:4 f. and Act 1:6 ff., after which the took place, Act 1:9 .

. . ] while He ate with them, He commanded them . . is thus correctly understood by the VSS. (Vulg.: convescens ), Chrysostom ( ), Theophylact, Oecumenius, Jerome, Beda, and others, including Casaubon.

(properly, to eat salt with one ) in the sense of eating together , is found in a Greek translator of Psa 141:4 , where (LXX.: ) corresponds to the Hebrew , also in Clem. Hom. 6, and Maneth. v. 339. As to the thing itself, comp. on Act 10:41 . Usually the word is derived from , to assemble (Herod. v. 15. 102; Xen. Anab. vii. 3. 48; Lucian, Luct. 7). It would then have to be rendered: when He assembled with them. [97] But against this it is decisive that the sense: when He had assembled with them, would be logically necessary, so that Luke must have written . The conjecture of Hemsterhuis: , is completely unnecessary, although approved by Valckenaer.

] see on Luk 24:49 . Jesus means the promise , given by God through the prophets of the O. T. (comp. Act 2:16 ), which ( i.e. the realization of which) they were to wait for ( only here in the N. T., but often in the classics); it referred to the complete effusion of the Holy Spirit, which was to follow only after His exaltation. Comp. Joh 7:39 ; Joh 15:26 ; Joh 14:16 . Already during their earthly intercourse the . was communicated by Jesus to the disciples partially and provisionally . Luk 9:55 ; Joh 20:21-22 .

] The oblique form of speech is changed, as frequently also in the classics (Stallb. ad Protag. pp. 322 C, 338 B, Khner, 850), with the increase of animation into the direct form, Luk 5:39 , and elsewhere, particularly with Luke. See Buttm. neut. Gr. p. 330 [E. T. 385]. Bengel, moreover, aptly says: “Atque hic parallelismus ad arctissimum nexum pertinet utriusque libri Lucae,” but not in so far as . points back to Luk 24:49 as to an earlier utterance (the usual opinion), but in so far as Jesus here, shortly before His ascension, gives the same intimation which was also given by Him on the ascension day (Luk 24:49 ), directly before the ascent; although according to the Gospel the day of the resurrection coincides with that of the ascension. Therefore . is to be considered as a reference to a former promise of the Spirit, not recorded by Luke (comp. Joh 14:16 f., Act 15:26 ).

On , see Winer, p. 187 [E. T. 249].

[97] Not as Luther (when He had assembled them), Grotius (“in unum recolligens qui dispersi fuerunt”), and most interpreters, including even Kuinoel and Olshausen (not Beza and de Wette), explain it, as if Luke had employed the active . This is grammatically incorrect; it must then have been , or, with logical accuracy (as Luther felt), .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

FIRST SECTION
ANTECEDENTS OF THE FOUNDING OF THE CHURCH

CHAPTER Act 1:4-26

A. THE ASCENSION OF JESUS AN THE LAST INSTRUCTIONS, COMMANDMENTS, AND PROMISES ADDRESSED BY HIM TO THE APOSTLES. (Mar 16:19 ff.; Luk 24:48 ff.)

CHAPTER Act 1:4-11

Contents:The last meeting of Jesus and his disciples; the command that they should remain in Jerusalem; the promise of the baptism with the Holy Ghost; the declaration that the Apostles, without knowing the time of the appearance of the kingdom of God, should be witnesses of Jesus, from Jerusalem to the ends of the earth; the visible ascension of Jesus, and the testimony of the angels that he would come again visibly.

4And, being assembled together with them,2[he] commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he,ye have heard of me. 5For John truly [omit truly, ] baptized with water; butye shall be baptized with the Holy Ghost not many days hence. 6When they therefore were come together, [They who had come together now ()] they [om. they] asked3of him, saying, Lord, wilt thou at this time restore again the kingdom to [the people of] Israel? 7And [But, ] he said unto them, It is not for you to know the times or the seasons [periods or points of time], which the Father hath put in [determinedin accordance with] his own power [authority], 8But ye shall receive power, after that the Holy Ghost is come upon you4: and ye shall be witnesses unto me [my witnesses]5both in Jerusalem and in all6Judea, and in Samaria, and unto the uttermostpart [end] of the earth. 9And when he had spoken these things, while theybeheld, he was taken up; and a cloud received him out of their sight. 10And while they looked steadfastly toward heaven as he went up [departed], behold, two men stood by them in hite apparel [garments]Act 7:11 Which [Who] also said, Ye men of Galilee, why stand ye gazing up into [towards] heaven? this same [omit same] Jesus, which [who] is taken up from you into heaven, shall so [will, ] come in like manner as ye have seen him go into heaven.

EXEGETICAL AND CRITICAL

Act 1:4. a. Here, again, Luke specifies neither the time nor the place of the meeting; the latter, as we subsequently learn, Act 1:12, was Mount Olivet. The times of the several appearances of the Lord mentioned in Lukes Gospel, Luke 24, cannot be defined with entire precision, and the same remark applies to the time of the present meeting; we may infer from Act 1:2 ff., that it occurred on the fortieth day after the resurrection, provided that Act 1:4 and Act 1:6 both speak of the same meeting. The latter view has been controverted by Olshausen, who appeals to the parallel passage, Luk 24:49 ff., where the command that the disciples should tarry in Jerusalem until they were baptized with the Spirit, seems to precede the final meeting in the order of time. This argument has, however, but little force, since the passage, Luk 24:49, is obviously a very brief summary of the last words of Jesus; and, besides, even if we should adopt Olshausens view, the two passages, Luk 24:49 ff., and Act 1:4 ff., would not be found to be strictly parallel; indeed, Act 1:6 leads most naturally to the conclusion that the conversation occurred at one and the same meeting.

b. Being assembled together.This final meeting of Jesus and his apostles is distinguished from all the others which occurred after the resurrection, by the circumstance that on this occasion the Lord desired the presence of all his apostles. The word signifies, it is true, not only, in an active sense, a gathering together of others, but also, in the middle voice, a coming together of ourselves: still, it indicates both the presence of all who were expected, and also the deep significance of this interview, for no term of the same class is applied to the other appearances of the risen Lord. The solemnity and significance of this meeting are not derived simply from the circumstance that it was the last of all, or that on this occasion the apostles should be witnesses of his glorious assumption, but are specially due to the fact that he now revealed his last will and intentions.

c. Commanded them.The last commandment given by the Lord to the apostles directed them to await the gift of the Holy Ghost in Jerusalem. It could not be obeyed without the exercise of self-denial on their part. For if they had yielded to a natural sentiment, which doubtless influenced them, they would have withdrawn from Jerusalem, and thus retired from the presence of men whom they dreaded, as well as have, in a certain measure, escaped their own painful recollections of the sufferings of the Lord, and of their previous unfaithfulness and faintheartedness. But it was the will of God that the law should go forth out of Zion, and the word of the Lord from Jerusalem (Isa 2:1-3)that the foundation of his Messianic kingdom should be laid on this holy mountainthat, on the spot in which enmity against the Lords Anointed had assumed the most awful form, the superior power of grace might be revealedand, that there the glory of the name of Christ should be displayed in the most triumphant manner by the effusion of the Spirit, by the conversion of thousands, and by signs and wonders.

d. The promise.With this command, which was oppressive to the feelings of the disciples as men, a special promise, of preminent value, was immediately connected. For after the Redeemer who had been promised to the fathers, had come, the greatest and most blessed promise which remained, and which is now on the eve of being fulfilled, referred to the outpouring of the Spirit. Jesus terms it the promise of the Father, because God the Father had promised the gift of the Spirit through the prophets under the old covenant, e.g. Isa 44:3; Joe 2:28 ff.; etc. And in this connection Jesus reminds the disciples of his own words: here there is a transition from the indirect to the direct form of expression [which the English translators indicate by inserting saith he; see, for other instances, Luk 5:14; Act 17:3; Act 23:22, and for examples in Greek writers, Winer: Gr., N. T. 63.2.Tr.]. The Lords allusion cannot, however, be to his words recorded in Luk 24:49, since his last conversation with the disciples is also there reported, but rather to passages like Luk 12:11-12, and to the discourses found in Johns Gospel, John 1416. The latter circumstance, viz.: that one of the Synoptists seems to recognize the existence of the Johanneic discourses, is worthy of special attention.This promise of a full and complete baptism of the Spirit is in perfect harmony with the partial communication of the Spirit, which had already occurred, Luk 9:55; Joh 20:22.

Act 1:5. a. Baptized with the Holy Ghost.The gift of the Spirit is here termed a Baptism, and is thus characterized as one of most abundant fulness, and as a submersion in a purifying and life-giving element. The term and the image are both derived from the water-baptism of John, but not without an additional allusion to the witness which John the Baptist bore (Luk 3:16). The only difference which is found in the language of these passages consists in the circumstance that when John foretold the baptism with the Spirit, he described it as an act of Christ, which is not expressly confirmed in the present passage, since the exigencies of the case did not require the mention of the divine Person from whom the baptism with the Spirit would proceed, but only an assurance of the fact itself.

b. Not many days hence.This statement of the time is wisely so framed as to produce both a joyful hasting unto, and also a looking for in faith (2Pe 3:12), and thus to exercise the faith of the disciples.

Act 1:6. The question proposed by the assembled apostles, was called forth by the Lords own words. They ask concerning the time, as he had referred to the near approach of the time of their baptism with the Spirit; they ask concerning the kingdom, as he had repeatedly spoken to them, after his resurrection, of the kingdom of God, Act 1:3. They were also influenced by his reference to the approaching outpouring of the Spirit, which they were the more ready to connect with their conceptions of the Messianic kingdom, as his resurrection had re-animated the most exalted hopes in their souls. Hence they ask: Lord, dost thou at this time establish the kingdom for (the people of) Israel? All the ardor of patriotic men, to whom the liberty, the grandeur, and the glory of their nation were very dear, manifests itself in this question, combined with the devout hope that all the divine promises which had been given to the people of God, would be fulfilled. The kingdom which is the object of their hope, is a kingdom of Israel, a theocratic kingdom, deriving its existence and reality from the Messiah, and intended to give liberty, greatness and dominion to the people of Israel, who were at the time oppressed by a heavy yoke. The apostles believe that they are almost authorized by the words now pronounced by the Lord, to hope for an early restoration of this kingdom.The interpretation of the question in the following sense: Wilt thou then restore the kingdom to the Jews who crucified thee? (Light-foot)cannot, in our day, need a special refutation.

Act 1:7. It is not for you, etc.The answer of the Lord, which has been frequently, and, indeed, in some cases, grossly, misinterpreted, exhibits as much divine wisdom as human tenderness; it is intended rather to instruct than to rebuke. He does not deny them the privilege of asking, but only the right to know the times or the seasons which the father, who alone possesses sovereign power, has appointed. The Son guards the royal prerogativethe divine reservationthe exclusive rights of the Father. It is, besides, instructive to notice the distinction which is indicated by Jesus between and ; they are periods and epochs (seasons of greater and less duration, respectively), during which certain acts and purposes of God are accomplished; the knowledge of both, which are closely connected, is withheld not only from men in general, but even from the apostles also. The latter may be enlightened servants of God, and yet be as little competent to answer questions concerning the time of any of the developments of the kingdom of God as were the prophets of the old covenant, 1Pe 1:11. J. A. Bengel, it is true, supposed that even if it was not given to the apostles to know the times, it did not thence necessarily follow that such knowledge would not be given to others of a later daythat, in the divine economy, revelation was progressiveand that truths were made known in the Apocalypse of John, which were at this earlier period still hidden from the apostles. This excellent man, however, in whom, in many respects, a gift of prophecy dwelt, still made shipwreck concerning his calculations of the times and the seasons founded on the Apocalypse, and has thus furnished another striking proof that the words of Christ still abide: It is not fitting that you should know periods or points of time. [The author of the Gnomon had been led by his calculations, which he modestly submitted to the examination of competent judges, to assign the year 1836 as the commencement of the Millennium. Tr.]. So far, then, the Redeemer spoke only of the time, which constituted the chief point in the question of the apostles. As to the fact itself, the coming of the kingdom, and as to Israels privilege with respect to the latter, they entertained no doubt; and the Lord was so far from disapproving of such an expectation, that he rather confirmed it by declaring that the Father had fixed the times. Now we know that neither a period nor an epoch can be affirmed concerning an event which is only imaginary.Those interpreters have altogether mistaken the sense, who maintain that Jesus here entirely rejects the conceptions entertained by his apostles respecting the Messianic kingdom, for this is by no means the case. He did not deny that either their expectation of the appearance on earth of his glorious kingdom in its reality, or their hope of the glorious future which that kingdom opened to the people of Israel, was well founded; he simply subdued their eager curiosity respecting the time, and directed their attention to the practical duties which they were to perform at the present period.

Act 1:8. But ye shall receive power.While it was not given to the apostles to know the times of future events, the duty to act or work at the present time was assigned to them; they also received the assurance that they should be qualified for their work by the Holy Ghost, who would come upon them. They shall be witnesses, i.e., they shall not merely bear witness but be witnesses in their own persons, and the divine power which is promised is itself the pledge of the truth of the promise. They shall be witnesses for Jesus with respect to his Persontheir vocation itself is a witness. And where? In Jerusalem the earth.The apostles are directed to abide in Jerusalem and await the Holy Ghost; it was needful that their witness should be heard first of all in that city. But as the stone which is cast into the water creates circles which continually expand, so the apostolic witness concerning Jesus, first offered in Jerusalem as the central point, and in its vicinity, is designed to extend its influence continually, until it reaches the extreme boundaries of the earth. The term does not designate the limits of any country, as, for instance, those of the Holy Land, but the farthest points of the whole earth. The Son of man has a heart which beats for all mankind, even if his own nation lies nearest to iteven if salvation is to proceed from the Jews, and the word of the Lord is to go forth from Jerusalem (Joh 4:22; Isa 2:3). The characteristic feature of universality which belongs to Christianity, or the divine purpose to offer grace to all mankind in Christ, accords both with the historical prerogative of Israel in the economy of God, and also with the law of gradation or the necessity of an advance from a lower to a higher degree.That Act 1:8 both contains the general theme of the whole book of the Acts, and also involves the principle according to which the materials have been arranged, is shown in the Introduction, 4.

Act 1:9. And when he had spoken, etc.Immediately after the Lord had spoken words of such deep import, embracing the whole earth, all mankind, and the whole succeeding course of Christian history, as if a celestial perspective were presented, his own ascension followed. No other passage of the Scriptures exhibits this event so fully and distinctly as the present. The ascension consisted of two parts: the Lord was, first, visibly taken up, so that the apostles could follow him for a short time with their eyes as he rose on high; then a cloud (probably a bright cloud, Mat 17:5) passing beneath received him, and thus removed him from their view ().

Act 1:10-11. And while they looked, etc.They were still steadfastly gazing toward heaven after the disappearance of the Lord, when already two men stood by them. That these were unquestionably angels, appears from the following three facts: the suddenness of their appearance, for no one had seen them approach; then, their white, shining apparela visible representation of celestial purity and holiness; lastly, the tidings which they brought to the disciples, being a message sent from heaven to the earth. For these heavenly messengers were appointed not merely to comfort and encourage the disciples by their appearance, but also to proclaim a certain truth ( ). This truth is twofold, including both a question and a promise. The question (Why stand ye gazing up into heaven?) gently rebukes the contemplative, inactive () sadness and longing of the disciples, whose glances and thoughts were still directed upwards, as if they wished that it were possible to hasten after their Lord, and abide in his presence; their vocation, on the contrary, consisted, not in gazing inactively in the direction whither he went, but in zealously and vigorously doing his work on earth. The promise which the angels are commissioned to give, refers to the visible return of Jesus; it is precisely this prospect which encourages all that love the appearing [2Ti 4:8] of the Lord, to do his will with diligence and zeal.

DOCTRINAL AND ETHICAL

1. The promise of the Holy Ghost is the most important communication which the Lord made to his apostles immediately before his ascension. There is a divine consistency in this course, since the love of God the Father, as well the grace of the Son and his redeeming work, alike refer to the gift of the Holy Ghost, and are consummated by it. The Holy Ghost is the absolute and perfect unity in the inner life of the triune God, and the communication of the Holy Ghost is the highest point in the progressive series of divine revelations. When the eternal Word of God was made flesh and dwelt among us, God came near to men in a wonderful manner; but the most intimate communion between God and men occurs in the Holy Ghost. The incarnation of God is the union of God with the human race in the Person of the one Mediator; it is a new, a holy, a more exalted beginning of the race in the second Adam; the outpouring of the Spirit is the union of God immediately with all the individual human souls that receive the Spirit unto themselves. The sinful race of men needs a purification and a deliverance from sin and guilt, on the one hand, and a new life, on the other, as well as an elevation to God, all of which can proceed from God alone. Christ, the God-Man, who was made sin for us [2Co 5:21], has finished the world of reconciliation, assumed the sins of the world, and taken them away; but he is, besides, the way, the truth and the life, and by him we come to the Father. And it is the Holy Ghost from whom both our purification and our new and divine life proceed. These truths are involved in the conception of a baptism with the Holy Ghost which the Redeemer, while alluding to the water-baptism of John, here announces; for as in the material world water has the two-fold effect of cleansing and recreating or vivifying, so the baptism with the Holy Ghost has a two-fold operation: it purifies the soul, and also infuses into it divine life and power (Act 1:8).

2. The kingdom of God is one of those fundamental conceptions or truths which pervade the word of God, particularly the New Testament. A kingdom of God has existed ever since God has created and governed the world, but it has passed through different periods, experienced various developments, and exhibited manifold forms. When the apostles proposed the question in Act 1:6, they thought of the kingdom of glory. Jesus withheld from them and from us a knowledge only of the time, but did not leave the fact itself involved in doubt. Not only the Scriptures of the Old, but also many weighty passages of the New Testament, establish the truth that Israel may look forward to a future condition which is full of promise, and to a certain prerogative in the kingdom of God. But it is a very different question whether we are competent to define in an intelligent manner the character, the extent, and the various relations of this future privilege of Israel. That question is not answered affirmatively by the manner in which Christ deals with the interrogation of his disciples,his significant silence on the one hand, and, on the other, his weighty testimony respecting the fact itself. It is not without a deep meaning that he calls their attention (and our own also) to the present, direct, and practical vocation in the kingdom of grace; that vocation, which in its holy, comprehensive and honorable character, should now preminently occupy their thoughts, authorizes them to be the Lords witnesses to the ends of the earth. It unquestionably exposes the Lords servants to many a painful conflict. The kingdom of grace often passes, in accordance with the divine dispensation, under the cross, and its motto is: Succumbing conducts to victory. The witness is often required to become a martyr, and, indeed, both conceptions are connected with the word . But the most vigorous growth of the kingdom of Christ is frequently seen precisely under the cross.

3. The Ascension of Jesus is both the glorious termination of his terrestrial, and also the glorious commencement of his celestial life. It was, partly, a visible, partly, an invisible, process. The gradual ascent of the Lord, until a cloud received him, was visible; but the Lords actual reception into heaven itself, or the true into the glory of heaven, was invisible. The fact itself was announced by the angels (Act 1:11), and had also been foretold by the Lord previously to his sufferings. (Joh 14:2 ff.) He had himself repeatedly appeared to his disciples during the forty days which succeeded his resurrection, but on every occasion he had vanished out of their sight as suddenly as he had appeared; comp. Luk 24:31. But when he finally parted from the assembled apostles, he permitted their glance to dwell distinctly and continuously on his ascent to heaven; thus, they who were appointed to be his eye-witnesses, were perfectly assured by the testimony of their senses, as far as such could be given, that he no more belonged to the earth or abode on it, but had, when all was finished, gone to the Father from whom he had come. And, indeed, Jesus as man ascended to heaven; it was the same Jesus who had died on the cross and risen from the grave that, on this last occasion, assembled with his disciples, and then ascended.

4. The ascension of Christ and his second coming are to be viewed in their combination; they are connected in the most intimate manner in the message brought by the angels. The same Christ who went to heaven, will hereafter return; he who comes to judge the living and the dead, is the Son of man, the Crucified One, the same who was wounded for us, who was dead, but is now alive forevermore (Joh 5:27; Rev 1:18, and comp. Act 1:13). The heavenly messengers bear witness to a threefold truth; He will return; he will return as the same; he will return in like manner as he went, that is, visibly and in glory. The angels make no allusion to the precise time of his coming, even as he himself had declared that the times and seasons were secrets belonging to the Father alone.

5. The interval between the two events, the ascension and the return of Christ, constitutes that whole period of time during which the history of the apostles and of the entire Church, runs its course. During this interval the Lord reigns at the right hand of the Father, unitedly with the Father; but he reigns in the midst of his enemies also. When the eye of faith glances upward to that glory in which the Crucified One now sits enthroned, and when Christian hope looks forward to his return, new strength and joy are imparted to the believing heart.

HOMILETICAL AND PRACTICAL

Act 1:4. a. And, being assembled together with them.Before Christ can avail himself of the services of teachers in gathering men unto himself, he first gathers those teachers themselves under the wings of his grace, so that, after they are warmed and penetrated by his love, they may minister to him. Let him who is not gathered with others unto Christ, by no means assume the sacred office. (Apost. Past.).

b. Commanded them that they should not depart from Jerusalem, but wait for the promise.The true disciple does not wilfully withdraw from his post, but waits until the Lord commands him to depart, even if those among whom he must labor, should resemble the occupants of the den of thieves in Jerusalem (Ibid.). Remember, O my soul, the weighty saying: Go, when Jesus calls thee; hasten, when he draws thee; pause, when he restrains thee.The burden imposed by the command is alleviated for the disciples by the precious pentecostal promise connected with it. The yoke of the law is made easy and light by the Gospel. (Leonhardi and Spiegelhauer).

c. Wait for the promise of the Father.No one is permitted to preach prematurely, before the day of Pentecost, else would he act in his own name, and the Lord would say: I have not sent thee. A pentecostal shower must precede every sermon, in order that the latter may operate effectually and awaken men. (Gossner.).The Holy Spirit promised by the Father is the Spirit of adoption. (Besser.).

Act 1:5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost.After Jesus had finished his work, having been baptized with water and with blood, the promise of John could be fulfilled: He shall baptize you with the Holy Ghost. Luk 3:16. (Besser.).The measure in which the Lord grants his Spirit to his servants is proportioned to the work in which he employs them. He had previously imparted the Holy Ghost to his disciples, (Joh 20:22), but now promises that he will grant the Spirit in a still fuller measure. O that we would receive and retain the gift with more devout earnestness! Then would an ever increasing measure be surely given to us [Joh 3:34]. (Apost. Past.).Not many days hence.Christ does not specify the day and the hour with respect to his kingdom. He desires that his people shall watch, pray, and wait. The believer is spiritually educated by patient expectation; but his heart is encouraged when he hears such words as these: Not many days hencea little whilebehold, I come quickly. (Leonh. and Spiegelh.).

Act 1:6. Lord, wilt thou at this time restore again the kingdom to Israel?Although we well know that the kingdom of Christ always exhibits its most vigorous growth under the cross, and thus acquires subsequently increased glory, we are, nevertheless, inclined by nature to wish for tidings of its external prosperity and splendor, rather than of those trials which usually promote its growth so efficiently. (Apost. Past.).At the same time, the sentiments which the apostles express in the question cannot be said to be of the class of those which prevailed among carnal Jews. They had been assured that, being baptized with the Holy Ghost, they should receive the promise of the Father. Hence they looked forward with joyful hope to Israels entire redemption; the peace of heart which they enjoyed would be imparted to their nation; and the kingdom, the blessedness of which they already enjoyed in spirit, would, as they trusted, be revealed in all its might and splendor. (Besser).

Act 1:7-8.It is not for you to know the times or the seasons; but ye shall receive power.The question of the disciples exhibited certain commendable features, such as a longing for the manifestation of the kingdom of heavena presentiment in their souls that great events were on the eve of occurringand a recognition of the truth that now, when the King was ascending his heavenly throne, the power of his kingdom on earth must necessarily be revealed. The feature of the question which could not receive the Lords approbation was solely the impatience on the part of the disciples, which it betrayed; they eagerly desire to know the time and the hour; they presume to inquire respecting the manner, the place and the time of the coming of the kingdom of God, instead of humbly intrusting the Lords work to his own care, and of fulfilling their personal duties in meekness of spirit. That impatience the Lord mildly reduces to silence by uttering the words: It is not for you to know; of those personal duties of the disciples the encouraging promise reminds them: Ye shall receive power.That power is designed to make them agents in hastening the approach of the time and the hour of the Messiahs kingdom on earth.No better remedy for a morbid tendency to indulge in unprofitable speculations can be found, than a spirited course of action on the part of an individual, both in his religious and in his secular life; such a procedure will not only enable him to dismiss painful and importunate questions, but also conduct him to a practical solution of his difficulties.Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.No region is so desolate and unpromising, that, when the Lord sends a messenger to it, and the messenger goes forth at His command and in the power of His Spirit, such witness should not produce fruit. (Ap. Past.).Jerusalem, the place in which the Spirit was first received, was designed to be likewise the place in which the witness of the Spirit should first be heard; the land of promise [Heb 11:9] was designed to offer the first congenial soil to the promise which is itself the fulness of spiritual blessings. Samaria, the missionary field, white already to harvest (Joh 4:35), is mentioned by the Lord as a region intermediate between Judea and the countries of the Gentiles. The uttermost part of the earth may possibly indicate Rome, for that capital of the world represented all the known nations of the earth. We shall find that the arrangement of the contents of the Acts strictly conforms to this arrangement of the witnesses. (Besser).

Act 1:9. While they beheld, he was taken up.The interest and the affections of a large proportion of those who are styled Christians, are absorbed by the affairs of this transitory life; they seek after earthly objects, and give little or no heed to the fact that Christ has ascended on high. Here the Holy Ghost interposes and proclaims that Christ did not remain on earth, but ascended to heaven, so that while we dwell here below in the body, we may, nevertheless, lift up our hearts and thoughts on high, and not permit ourselves to be overcharged with cares of this life [Luk 21:34]. According to the rule which every Christian must adopt, the body and the old Adam may be occupied with temporal things, but the heart must seek spiritual and eternal treasures, even as Paul says: Seek those things which are above, where Christ sitteth on the right hand of God. Col 3:1. (Luther).Christ, who ascended to heaven, is truly the Lord both of counsel and of actionthe living principle of the history of the apostles. (Besser).A cloud received him out of their sight.A visible cloud received the visible presence of Jesus, but other clouds were advancing, of which we read thus in Isa 45:8 : Drop down, ye heavens, from above, and let the skies pour down righteousness. A cloud of witnesses (Heb 12:1) was ordered to diffuse a spiritual rain over the thirsty earth. (Ap. Past.).Thus the clouds above us and around us are visible witnesses of the invisible Saviour, and like a light veil conceal the eternal High Priest from our bodily eyes. But as surely as the clouds are not only above us, but also around and among us, so surely is He who is enthroned behind the clouds, also among his people. (Williger).

Act 1:10. And while they looked steadfastly toward heavenbehold, two men stood by them.So, too, the servants of Jesus, in an especial manner, should fix their eyes and hearts on Him, in all their purposes and acts, in their struggles and their sorrows; then will the glance of Jesus meet their own; for while he dwelleth on high, he humbleth himself to behold the things that are below. (Psa 113:5-6). How faithful the Saviour is! He is scarcely removed from the sight of his disciples, before he sends two of his heavenly messengers in order to cheer them; it was a pledge that his great promise concerning the mission of the Spirit should be fulfilled (Ap. Past.).The two men in white apparel, clothed in brilliant festive garments (Mar 16:5), and the men of Galilee, who are unknown or despised on earth, but well known in heaven, and mentioned with honor for the sake of Him who was called a Galilean [Luk 23:6], are now intimately united; a Mahanaim [Gen 32:2], a double encampment of angels and of menthe holy Churchis now established on earth. (Besser).

Act 1:11. a. Ye men of Galilee.After the Galilean Jesus occupied the throne at the right hand of God, no title of honor could be conferred on his disciples more glorious than the one which they here received. (Leonh. and Spieg.).Why stand ye gazing up into heaven?This language reminds us of the Easter-sermon of the angels: Why seek ye the living among the dead? [Luk 24:5]. (Besser).The rapture with which the servants of Jesus gaze on his glory (and also their painful longing to be at home with him), can never justify inaction on their part, or forgetfulness of their office and calling. The joy of the Lord is designed to be their strength [Neh 8:10], when they labor in behalf of the souls of others. (Ap. Past.).The ascension of Jesus has opened a way in which we can follow him to heaven. (Starke).

b. This same Jesusshall so come.Occupy till I come! (Luk 19:13). It is this commission, and no other, which his servants who are intrusted with the talent of the Spirit, are commanded to fulfil. He shall comesuch alone are the words of the angels when they impart comfort and hope to the apostles, and the Church confesses the same hope, in simplicity of faith, in the second Article [of The Creed: From thence he shall come to judge the quick and the dead. Tr.]. (Besser).Truly, he will come in like manner as he went into heaven; his glorified wounds, the marks of his humiliation, will shine forth on that day in the sight of his people and of all the world; then will his people be comforted, seeing that their Saviour has obtained eternal redemption [Heb 9:12] for them; but unbelievers and all the enemies of his cross will be filled with terror; they shall look upon him whom they have pierced, and all shall mourn on earth. [Zec 12:10 ff.]. (Leonh. and Spieg.).

On the whole section.The hope of the righteous man: it is, I. An exercise in obedience; II. The fruit of faith; III. A duty which is converted into gladness (Pro 10:28). (Lechler).Not depart from Jerusalem, Act 1:4.The duty of all faithful servants of Jesus to act as witnesses, especially in calamitous times: I. It imposes a difficult task; II. It is attended with an exalted promise.The gift of the Holy Ghost, a baptism with the Holy Ghost, in so far as the Spirit, I. Cleanses the soul, as water cleanses the body; and, II. Recreates and strengthens the soul, as the bath renews the bodily strength. (Lechler).Lord, when wilt thou restore thy kingdom? This question, which presents itself to the minds of disciples even in our day, is, I. An authorized question; when it proceeds from (a) a well-established faith, which awaits the coming of the Lords kingdom; (b) compassionate love, which desires the salvation of the world; (c) holy sorrow, produced by the distress of the times. But it is, II. An unauthorized question; when it proceeds from (a) a carnal impatience, which desires that the kingdom of God should come with observation [Luk 17:20]; (b) spiritual presumption, which attempts to ascertain that which the Father hath put in his own power, or reserved for himself; (c) religious sloth, which gazes at the clouds with folded arms, while the great vocation of all requires them to work diligently for the kingdom of God.The true remedy for spiritual presumption: I. An humble waiting for the hour of the Lord; II. Alacrity and diligence in performing the duties of our particular calling.The kingdom of God in its different aspects: I. Under the cross; II. In its heavenly glory. (Lechler).Christ, our King: I. Wearing, first, a crown of thorns; II. Afterwards, a crown of glory (id.).Faithfulness in that which is least, the pathway to greatness in heaven. (id.).Christianity, viewed as a call to men to become witnesses: as such, it requires, I. Experience; II. Assurance of faith; III. Veracity; IV. Fidelity and perseverance, (id.).Ye shall be witnesses unto me! Such is our vocation: I. In its glorywitnesses of the exalted King; II. In its lowlinesswitnesses unto Him alone, not unto or for ourselves; III. With its trialswitnesses of the Lord in a hostile world; IV. With its promisespower from on high, [Act 1:8; Luk 24:49].The power of the Holy Ghost: I. Our need of it; II. The manner in which it is received. (Lechler).The Ascension of Jesus: viewed as, I. The glorification of Jesus; II. The glorification of our human nature: III. The glorification of the whole earth. (Kapff.).With what sentiments do we now look on our ascending Lord? I. With deep gratitude for the gifts and promises which he has left behind; II. With wonder and joy, awakened by the glory attending his departure; III. With a blessed hope of his return, which he has promised. (Westermeyer.).In what manner are we to look upward toward our ascended Lord? I. By diligently searching his word; II. By earnestly seeking those things which are above; III. By a strong desire that he should draw us unto himself. (Starke).Whither does the ascension of the Lord direct our glance? I. To the work which he finishedthe blessings of which we are to extend to others; II. To heaveninto which he was taken up, and where he has prepared a place for us [Joh 14:2]; III. To his second coming unto judgmentwhich we are to await with a devout and submissive spirit. (Langbein).The true mode of looking upward to our exalted Saviour: it consists, I. In a correct understanding of the importance of the ascension, namely, (a) the word concerning the kingdom, (b) the power of the Holy Ghost, (c) the visible event as an emblem of the truth that Christ lives forever; II. In a proper use of the legacy of our exalted Lord; (a) a proper application of the word concerning the kingdom, and reverence for the privilege of being admitted into it, (b) sanctification in the Holy Ghost, (c) joyful expectation of the return of the Lord. (Harless).The results of the ascension of our Lord; he has ascended to heaven, in order, I. That we may have our conversation in heaven; II. That we may have peace on earth; III. That we may receive the gifts which will enable us to follow him. (Petri).The promises of the Redeemer at his departure: I. Lo, I am with you alway [Mat 28:20]. He is with us (a) in the Scriptures, (b) in the holy affections of our souls, (c) in the persons of those who bear his image. II. This Jesus shall so come. Even now He is already come again unto judgment, in so far as good and evil men are (a) alikemade known or characterized by him, (b) separated, and (c) conducted to the places respectively assigned to them. (Schleiermacher.)

Footnotes:

[2]Act 1:4.The reading is sufficiently sustained by nearly all the MSS. [by A. (B. e sil), C. D. E. and Codex Sinaiticus], in contradistinction from in Cod. D. or in Theodoret; the last is recommended by Griesbach. [The marginal rendering (Wiclif, 1380; Rheims, 1580): eating together with him, is an ancient explanation of the textus receptus, , and is adopted in the Vulgate, convescens; it has been rejected as erroneous by the most eminent modern interpreters, except Meyer.Tr.]

[3]Act 1:6.Lachmann, Tischendorf and others, have correctly preferred the simple form [found in A. B. C. (original) and Cod. Sin.], to the compound , which is a correction of the former, in Cod. C. [Alford retains . with C. (second correction) D. E.Tr.]

[4]Act 1:8. a.[The marginal rendering: the power of the Holy Ghost coming upon you, (found also in the Vulg. virtutem supervenientis Spiritus sancti), is regarded by the best writers (Winer: Gram. N. T. 19. 2), as less accurate than the version (Cranmer, 1539,) presented in the text.Tr.]

[5]Act 1:8. b. in A. B. C. D. [and Cod. Sin.] is better supported than in E.

[6]Act 1:8. c. before [as in text. rec.], is undoubtedly spurious; it is wanting in A. and D., and was inserted in C. by a later hand. [ is found also in B. E. and Cod. Sin., but is dropped by Lach. Tisch. and Alf.Tr.]

[7]Act 1:10.The plural is to be preferred to the sing. [of text. rec.]; the former was the original reading in Cod. C., but was changed into the singular by a later hand. [Alford regards the singular as the better reading; it is found in D. E., but Lach. and Tisch. adopt the plural with A. B. Cod. Sin., Vulg.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

4 And, being assembled together with them , commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he , ye have heard of me.

Ver. 4. Wait for the promise ] And put it in suit by their daily prayers, Luk 11:13 .

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

4 14 .] THE LAST DISCOURSES AND ASCENSION OF THE LORD. RETURN OF THE APOSTLES TO JERUSALEM; RECAPITULATION OF THEIR NAMES.

Fuente: Henry Alford’s Greek Testament

4. .] not middle, ‘ assembling them ,’ as Calv. ( congregans eos ), Grot., Olsh., and others, which is without example; but passive, = , Hesych [5] , as E. V. Chrys., the Vulg., &c., interpret it ‘ eating and drinking ;’ so E. V. marg., Thl., c [6] , &c., , mistaking the etymology. The conjecture of Hemsterhuis, (which however is found in Didymus), is quite unnecessary.

[5] Hesychius of Jerusalem, cent y . vi.

[6] cumenius of Tricca in Thrace, Cent y . XI.?

. . ] See Luk 24:49 . ‘Simul manere jussi sunt, quoniam uno omnes Spiritu donandi erant. Si fuissent dispersi, unites minus cognita fuisset.’ Calvin.

.] to await , i.e. wait till the completion of: the implies this. The ancient idea mentioned by Wordsw. that our Lord commanded the Apostles to remain at Jerusalem for twelve years after the Ascension, is sufficiently refuted by His own words here, and by the subsequent history: cf. ch. 8 &c. That, in the main, they confined themselves to circuits in Palestine for some years, appears to be true; but surely would not he in compliance with such a command.

. . . ] See note on Luk 24:49 .

Fuente: Henry Alford’s Greek Testament

Act 1:4 . : a strong array of modern commentators renders “eating with them,” following the Vulgate convescens illis (so both A. and R.V. in margin, and Wycl. and Rhem.). It is thus rendered by Overbeck (as against De Wette), Wendt, Holtzmann, Felten, Weiss, Matthias, Knabenbauer, and Blass, who adopts the reading ., and regards the particle as showing that the recapitulation is continued of the events already mentioned in Luk 24:42 ff. It is evidently taken in the same sense by Spitta, Feine, Jngst. If we so translate it, we must derive it from (salt), so Schol. , , in the sense given to the expression by Chrys., Theophyl., cum. In Psa 140:4 LXX, to which Wendt refers, (although the reading is somewhat doubtful the word is used by Symmachus, 1Sa 26:19 ) is also rendered (Alius) as an equivalent of the Hebrew , , Symmachus. Blass gives no classical references, but points out that the word undoubtedly exists in the sense referred to in Clem. Hom. , xiii., 4 (but see Grimm-Thayer, sub v. ). Hilgenfeld ( Zeitschrift fr wissenschaft. Theol. , p. 74 (1894)) contends that the use of the word in the psalm quoted and in the passage from the Clementines refers not to the use of salt at an ordinary meal, but rather to the sacrificial and symbolical use of salt in the Old and New Testaments. Thus in the passage Clem. Hom. , xiii., 4, , means “after the Baptism”; cf. also Ignatius, ad Magnes. , x., , “be ye salted in him”. Wendt takes the word quite generally as meaning that the sharing in a common meal with His disciples, as on the evening of the Resurrection, was the habitual practice of the Lord during the Forty Days; cf. Act 10:41 and Luk 24:36 ff. Feine similarly holds that the word presupposes some such incidents as those mentioned in Luk 24 , and that Luke had derived his information from a source which described the final instructions to the disciples as given at a common meal. On the other hand it must be borne in mind that in classical Greek, as in Herodotus and Xenophon (Wetstein) (as also in Josephus, B. J. , iii., 9, 4), = to assemble, cf. Hesychius, . = , , , and it is possible that the preceding present participles in the immediate context may help to account for the use of the same participle instead of the aorist . The verb is then derived from and ( ), meaning lit [99] , close, crowded together. Mr. Rendall ( Acts of the Apostles , p. 32) would derive it from (- ), a common term for a popular assembly amongst Ionian and Dorian Greeks, and he supposes that the verb here implies a general gathering of believers not limited to the Twelve; but the context apparently points back to Luk 24:49 to a command which was certainly given only to the Twelve. , “he charged them,” R.V., which not only distinguishes it from other verbs rendered “to command,” but also gives the emphatic meaning which St. Luke often attaches to the word. It is characteristic of his writings, occurring four times in his Gospel and ten or eleven times in Acts, and it is very frequent in St. Paul’s Epistles (Friedrich, Lekebusch). : a neuter plural (but cf. Mat 2:3 and Grimm sub v. ). St. Luke most frequently uses the Jewish form twenty-seven times in his Gospel, about forty in Acts as against the use of four times in his Gospel and over twenty in Acts (Friedrich, Lekebusch). Blass retains the aspirate for the Greek form but not for the Jewish, cf. in loco and Grammatik des N. G. , pp. 17, 31, but it is very doubtful whether either should have the aspirate; W.H [100] , ii., 313; Plummer’s St. Luke , p. 64; Winer-Schmiedel, p. 93. Grimm points out that the Hebrew form is used in the N.T.: “ubi in ipso nomine tanquam sancta vis qudam reponitur ut, Gal 4:25 ; ita in compellationibus, Mat 23:37 , Luk 13:34 ;” see further sub v. . .: it was fitting that they should not depart from Jerusalem, not only that the new law as the old should go forth from Zion and the word of the Lord from Jerusalem, Isa 2:3 (Felten), but that the Apostles’ testimony should be delivered not to men unacquainted with the facts, but to the inhabitants of the city where Jesus had been crucified and buried. , , , cumenius, in loco; see also Theophyl. : not elsewhere in N.T. (but see Act 10:24 , ), but used in classical Greek of awaiting a thing’s happening (Dem.). The passage in LXX in which it occurs is suggestive: , Gen 49:18 ( cf. Wis 8:12 ). On the tradition that the Apostles remained in Jerusalem for twelve years in obedience to a command of the Lord, and the evidence for it, see Harnack, Chronologie , i., p. 243 ff. Harnack speaks of the tradition as very old and well attested, and maintains that it is quite in accordance with Acts, as the earlier journeys of the Apostles are there described as missionary excursions from which they always returned to Jerusalem. : Bengel notes the distinction between and , the former being used of promises in response to petitions, the latter of voluntary offers (Ammonius): “qu verbi Grci proprietas, ubi de divinis promissionibus agitur, exquisite observanda est”. It is therefore remarkable that in the Gospels the word is never used in this technical sense of the divine promise made by God until Luk 24:49 , where it is used of the promise of the Holy Spirit, as here. But in Acts and in St. Paul’s Epistles and in the Hebrews the word is frequent, and always of the promises made by God (except Act 23:21 ). See Sanday and Headlam on Rom 1:2 , and Lightfoot on Gal 3:14 , and Psalms of Solomon , Act 12:7 ( cf. Act 7:9 , and Act 17:6 ), ed. Ryle and James, p. 106. “The promise of the Father,” cf. Luk 24:49 , is fulfilled in the baptism with the Holy Ghost, and although no doubt earlier promises of the gift of the Spirit may be included, cf. Luk 12:11 , as also the promise of the Spirit’s outpouring in Messianic times ( cf. Joe 2:28 , Isa 44:3 , Eze 36:26 ), yet the phraseology may be fairly said to present an undesigned coincidence with the more recent language of the Lord to the Twelve, Joh 14:16 ; Joh 15:26 ; Joh 16:14 . On the many points of connection between the opening verses of Acts and the closing verses of St. Luke’s Gospel see below.

[99] literal, literally.

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

Fuente: The Expositors Greek Testament by Robertson

Acts

THE ASCENSION

Act 1:1 – Act 1:14 .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

being assembled together with. Greek. sunalizomai. Only here.

commanded. Greek. parangello. First occurance Mat 10:5. Compare App-121.:6. Not the same word as in Act 1:2.

depart = separate themselves. Greek. charizo. First occurance, Mat 19:6.

wait for. Greek. perimeno. Only here.

promise of the Father. See App-17. Compare Luk 24:49.

Fuente: Companion Bible Notes, Appendices and Graphics

4-14.] THE LAST DISCOURSES AND ASCENSION OF THE LORD. RETURN OF THE APOSTLES TO JERUSALEM; RECAPITULATION OF THEIR NAMES.

Fuente: The Greek Testament

Act 1:4. , having a meeting with them[1]) This is not said of all His appearances, Act 1:3, but of the last, and that, a meeting attended by a large number, and one of the greatest moment. This reading, which has been assailed by some, and the notion of this verb, are proved by Hesychius, who explains , , by , .- , that they should not depart) They would otherwise have readily (naturally been inclined to have) left Jerusalem, where the Lord had been crucified.- , the promise) Ammonius says that is said of one who has undertaken or engaged to give to one who has asked; but of one, who of himself has undertaken or volunteered a promise to give. Which propriety of usage in the Greek verb, when the Divine promises are the subject in hand, is accurately to be observed.-, ye have heard) He had used the very expression in Luk 24:49, Behold, I send the promise of My Father upon you. And this parallelism serves to form the closest bond of connection between both books of Luke. The style passes from the narrative to the recitative, as in ch. Act 23:22; also as coming alter the verb , He enjoined them.

[1] ABCE and Rec. Text read ; but Dd, ; Vulg. convescens. Cum conversaretur vescens cum illis in e.-E. and T

Fuente: Gnomon of the New Testament

being assembled Or, eating with them.

ye have heard Or, heard from me.

Fuente: Scofield Reference Bible Notes

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

commanded: Luk 24:49

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

Reciprocal: Num 9:22 – abode Psa 68:18 – received Isa 26:8 – we Act 17:3 – whom I preach Gal 3:14 – might Eph 1:13 – holy Rev 22:1 – proceeding

Fuente: The Treasury of Scripture Knowledge

4

This book reaches back over the last part of the Gospel record, which connects the line of thought regarding Christ. The assembling mentioned in this verse took place before Jesus made his ascension, at which event this book is supposed to begin. The promise of the Father was the bestowal of the) Holy Spirit to guide the apostles into all truth. That promise may be found in Joe 2:28-29; Joh 14:16-17; Joh 15:26; Mat 3:11. The apostles were not to depart from Jerusalem until they had received this Spirit, since it was necessary for their guidance in the work assigned to them.

Fuente: Combined Bible Commentary

Act 1:4. And, being assembled together with them. The translation given in the margin of the Authorised Version, eating together with them, seems the more accurate one. Modern critics are much divided on the question of the true rendering here; the authority, however, of the Greek fathers Chrysostom, Theophylact, and CEcumenius, and also Jerome among the Latins, who understand the words in the sense given in the margin of the Authorized Version, seems decisive on such a question. The sense of the passage then is: And as He (Jesus) ate with them; He commanded them, etc. No point of time specially distinguishes this meeting with the disciples when He partook of a meal with them. It was one of the infallible proofs referred to in Act 1:3, and may have been identical with the meal by the lake which St. John tells us of (Act 21:12-13), or with that they partook of together in Jerusalem (Luk 24:41-42); but it seems with greater probability to have been a meeting when the risen Lord and His disciples ate together, not mentioned in the Gospels.

The promise of the Father refers especially to the promises given through the Old Testament prophets to Israel, such as Isa 44:3; Joe 2:28-29.

Which ye have heard of me. A memory of such conversations between our Lord and His own, as St. John related in his account of the night before the crucifixion (chaps, 14, 15, 16).

Fuente: A Popular Commentary on the New Testament

Note here, 1. How frequently Christ renewed his promise to his disciples, of sending down the Holy Ghost to confer upon them the gifts of tongues and miracles, in order to the fitting and furnishing of them for their work of preaching and publishing the gospel to all nations: Ye shall be baptized with the Holy Ghost not many days hence: That is, the gifts and graces of the Holy Ghost shall be largely poured forth upon you, (as water upon the baptized person,) which was fulfilled on the day of Pentecost. When Christ calls his ministers to extraordinary assistance, furnishing them with endowments answerable to their great employments.

Note, 2. The place where Christ commands the apostles to wait for the descent ot the Holy Ghost upon them; namely, at Jerusalem; He commanded them not to depart from Jerusalem, but wait there for the promise. Of all places the apostle would least have chosen Jerusalem to tarry in, had not Christ commanded them to wait there.

For Jerusalem was now a justly abhorred and detested place, reeking afresh with the blood of the holy and innocent Jesus; yet Jerusalem is the place chosen by Christ for the pouring forth of the Holy Spirit upon his apostles; because,

1. There had been his greatest humiliation. There Christ had suffered the greatest ignominy, therefore there will he shew forth his power and glory.

2. Because at Jerusalem there was the greatest company of spectators to behold this noble work, and to be wrought upon by it.

Such as would not be convinced by our Saviour’s death and resurrection, might probably be convinced by this miraculous effusion of the Holy Spirit, descending upon the apostle in fiery cloven tongues.

Lord! what an instance was this of thy love to thine enemies! how desirous wert thou of the conversion and salvation of thy very murderers! In and at Jerusalem, where our Lord was crucified, the Holy Ghost first descended: And when Christ appointed where the gospel combination should begin, Jerusalem is the first place in nomination by him. And he said unto them, that repentance and remission of sins should by preached in his name among all nations, beginning at Jerusalem. Luk 24:47

Fuente: Expository Notes with Practical Observations on the New Testament

The Promise of the Holy Spirit

During the days following the resurrection, Jesus appeared to his apostles on several different occasions. On the one mentioned in Act 1:4 , the Lord may have eaten with the apostles, as the margin of the American Standard Version suggests. Certainly, we know Jesus did eat with his disciples following the resurrection. Luke records one incident in Luk 24:36-43 . Peter told those assembled in the house of Cornelius that Jesus ate and drank with certain witnesses following being raised from the dead.

However, what really matters is that he instructed them to remain in Jerusalem until the Father’s promise, about which he had told them, came. The promise he refers to is the coming of the Comforter, or Helper ( Joh 14:15-18 ; Joh 16:5-15 ). All the apostles had been baptized by John in water at their repentance, but Jesus told them before many days passed they would be baptized with the Holy Spirit ( Act 1:5 ; Mar 1:4 ).

Fuente: Gary Hampton Commentary on Selected Books

Act 1:4-5. Being assembled together with them Namely, at Jerusalem, to which place they had gone to prepare themselves for the feast of pentecost, or rather, in obedience to Christs command, who, after he had met them in Galilee, had appointed them to meet him there, that he might spend his last days on earth in that once holy city, doing this last honour to the place where God had chosen to dwell, and where the most solemn ordinances of his worship had been administered. He commanded that they should wait for the promise of the Father That is, for the accomplishment of the promise made by the Father, to send his Holy Spirit upon the disciples of the Messiah. See note on Luk 24:49. Which, saith he, ye have heard of me Often and lately. See Joh 14:26; Joh 15:26; Joh 16:7. For John baptized with water only, when he was sent to call men to repentance; but ye shall be baptized with the Holy Ghost There is a nobler baptism prepared for you, and which you shall receive from me, to furnish you for the great work to which I have commissioned you, of preaching repentance and remission of sins in my name; and which baptism you shall receive not many days hence He does not tell them how many, because he would have them to keep themselves every day in a state of mind fit to receive it, a disposition of humility, desire, and expectation of the blessing. It was a great honour which Christ did John now, in not only quoting his words, but making this great blessing of the Spirit, soon to be given, to be the accomplishment of them. Thus he confirmed the word of his servants, Isa 44:26 : but Christ can do more than any of his ministers. It is an honour to them to be employed in dispensing the means of grace, but it is his prerogative to give the Spirit of grace. Now this gift of the Holy Ghost, thus promised, thus prophesied of, thus waited for, is that which the apostles received ten days after, namely, at the approaching pentecost, as is recorded in the next chapter. Several other scriptures speak of the gift of the Holy Ghost to ordinary believers; this speaks of that particular power which, by the Holy Ghost, the first preachers of the gospel, and planters of the church, were endowed with, enabling them infallibly to relate to that age, and record to posterity, the doctrine of Christ, and the proofs of it: so that by virtue of this promise, and the performance of it, we receive the New Testament as of divine inspiration, and venture our souls upon it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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

Fuente: McGarvey and Pendleton Commentaries (New Testament)

BAPTISM WITH THE HOLY SPIRIT

4, 5. One of the puzzles of all Christendom, a problem which none can solve, is why the Christian Church in all ages has not strictly adhered to the positive and unequivocal mandate of her Lord not to depart from Jerusalem till the Pentecostal enduement of the Holy Ghost and fire had descended on them. If she had faithfully obeyed this commandment of her ascended Lord she would have conquered the world long ago, preached the Gospel to every nation, and thus brought back her glorious King, restoring to the whole earth the Edenic state. This is the missing key-stone out of the fallen arches of all the great ecclesiasticisms that have ever risen upon the earth. When the Holiness people relax their grip upon this glorious mandate of our Lord, and send out unsanctified preachers like the worldly churches, it will then be pertinent to write Ichabod on our escutcheon.

Fuente: William Godbey’s Commentary on the New Testament

Verse 4

Promise of the Father; promised gift of the Holy Spirit, which was to be sent from the Father, according to the promise recorded in John 14:16-26.

Fuente: Abbott’s Illustrated New Testament

1:4 And, being {c} assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.

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

Fuente: Geneva Bible Notes

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

"No New Testament writer more clearly emphasises [sic] the Divine Personality and continuous power of the Spirit of God. Thus in the two-fold emphasis on the Exalted Lord and the Divine Spirit we have the most marked feature of the book, namely, the predominance of the Divine element over the human in Church life and work." [Note: Thomas, p. 15.]

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