Erroneous opinions thus maintain a secret ascendency in a man's mind, and are revived by the slightest circumstances, even long after we supposed they were overcome; and even in the face of the plainest proofs of reason or of Scripture. Restore.-Bring back; put into its former situation. Judea was formerly governed by its own kings and laws; now, it was subject to the Romans. This bondage was grievous, and the nation sighed for deliverance. The inquiry of the apostles evidently was, whether he would now free them from the bondage of the Romans, and restore them to their former state of freedom and prosperity, as in the times of David and Solomon. See Isa. i. 26. The word "restore" also may include more than a reducing it to its former state. It may mean, wilt thou now "bestow" the kingdom and dominion to Israel, according to the prediction in Dan. vii. 27. The kingdom.The dominion; the empire; the reign. The expectation was, that the Messiah, the king of Israel, would reign over men, and thus the nation of the Jews extend their empire over all the earth. To Israel.-To the Jews, and particularly to the Jewish followers of the Messiah. Lightfoot thinks that this question was asked in indignation against the Jews." Wilt thou confer dominion on a nation which has just put thee to death?" But the answer of the Saviour shows that this was not the design of the question. VER. 7. And he said unto them, It 'is not for you to know the times or the seasons which the Father hath put in his own power. Matt. xxiv. 36. 1 Thess. v. 1, 2. It is not for you to know.-The question of the apostles respected the time of the restoration; it was not whether he would do it. Accordingly, his answer meets precisely their inquiry; and he tells them, in general, that the time of the great events of God's kingdom was not to be understood by them. A similar question they had asked in Matt. xxiv. 3: "Tell us when shall these things be?" Jesus answered them then by showing them certain signs which should precede his coming, and by saying, (ver. 36:) "But of that day and that hour knoweth no man, no, not the angels of heaven, but my Father only." God has uniformly reproved a vain curiosity on such 2 Pet. iii. 10. Luke points. (1 Thess. v. 1, 2. xii. 39, 40.) The times or the seasons.-The difference between these words is, that the former denotes any time or period indefinite, or uncertain; the latter denotes a fixed, definite, or appropriate time. They seem to be used here to denote the periods of all classes of future events. The Father hath put, &c.-So much had the Father reserved the knowledge of these, that it is said that even the Son did not know them. See Mark xiii. 32, and the Note on that place. In his own power.-That is, he has fixed them by his own authority; he will bring them about in his own time and way; and therefore it is not proper for men anxiously to inquire into them. All prophecy is remarkably obscure in regard to the time of its fulfilment. The reasons are, (1.) To excite men to watch for the events that are to come, as the time is uncertain, and they will come like a thief in the night." (2.) As they are to be brought about by human agency, they are so arranged as to call forth that agency. If men knew just when an event was to come to pass, they might be remiss, and feel that their effort was not needed. (3.) The knowledge of future scenes of the exact time, might alarm men, and absorb their thoughts entirely, and prevent attendance to the present duties of life. Duty is ours now; God will provide for future scenes. (4.) Promises sufficiently clear and full are therefore given us to encourage us; but not full enough to excite a vain and idle curiosity. All this is eminently true of our own death, one of the most important future scenes through which we are to pass. It is certainly before us; it is near; it cannot be long avoided; it may come at any moment. God has fixed the time, but will not inform us when it shall be. He does not gratify a vain curiosity, or terrify us, by announcing to us the day or the hour when we are to die, as we do a man that is to be executed. This would be to make our lives like that of a criminal sentenced to die; and we should through all our life, through fear of death, be subject to bondage. (Heb. ii. 15.) He has made enough known to excite us to prepare, and to be always ready, having our loins girt about, and our lamps trimmed and burning. (Luke xii. 35.) VER. 8. But ye shall receive" power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. m Or, the power of the Holy Ghost coming upon you. n Luke xxiv. 47-49. Matt. xxviii. 19. But ye shall receive power, &c.-Literally, as it is translated in the margin, "ye shall receive the power of the Holy Ghost coming upon you." This was said to them to console them. Though they could not know the times which God reserved in his own appointment, yet they should receive the promised guide and comforter. The word power here refers to all the help or aid which the Holy Spirit would grant; the power of speaking with new tongues; of preaching the gospel with great effect; of enduring great trials, &c. See Mark xvi. 17, 18. The apostles had impatiently asked him if he was then about to restore the kingdom to Israel. Jesus by this answer rebuked their impatience; taught them to repress their ill-timed ardour; and assured them again of the coming of the Holy Ghost. shall be witnesses.-For this purpose they were appointed; and for this design they had been with him for more than three years. They had seen his manner of life, his miracles, his meekness, his sufferings; they had listened to his instructions, had conversed and eaten with him as a friend; they had seen him after he was risen, and were about to see him ascend to heaven; and they were qualified to bear witness to all these things in all parts of the earth. They were so numerous, that it could not be pretended that they were deceived; they had been so intimate Ye with him and his plans, that they could testify of him; and there was no motive but conviction of the truth, that could lead them to all these sacri fices in making known the Saviour. The original word here is μaprvoɛc, martyrs. From this word the name martyrs has been given to those who suffered in times of persecution. The reason why this name was given to them was that they bore witness to the life, instructions, death, and resurrection of the Lord Jesus, even in the midst of persecution and death. It is commonly supposed that nearly all of the apostles thus bore witness to the Lord Jesus: of this, however, there is not clear proof. See Mosheim's Ecclesiastical History, vol. i. pp. 55, 56. Still the word here does not necessarily mean that they should be martyrs, or be put to death in bearing witness to the Lord Jesus; but that they should every where testify to what they knew of him. The fact that this was the design of their appointment, and that they actually bore such testimony, is abundantly confirmed in the Acts of the Apostles, chap. i. 22; ver. 32; x. 39-42; xxii. 15. In Jerusalem.-In the capital of the nation. See Acts ii. The great work of the Spirit on the day of Pentecost occurred there. Most of the disciples remained in Jerusalem until the persecution that arose about the death of Stephen. (Acts viii. 1-4.) The apostles remained there till Herod put James to death. Comp. Acts viii. 1, with xii. 1. This was about eight years. During this time, however, Paul was called to the apostleship, and Peter had preached the gospel to Cornelius, Philip to the eunuch, &c. In all Judea. Judea was the southern division of the Holy Land, and included Jerusalem as the capital. See Note, Matt. ii. 22. See chap. viii. 1. And in Samaria.-This was the middle portion of Palestine. Note, Matt. ii. 22. This was fulfilled by the disciples. See chap. viii. 1, “And they were all scattered abroad throughout the regions of Judea and Samaria, (ver. 4,) every where preaching the word." (viii. 5,)" Then Philip went down to the city of Samaria, and preached Christ unto them." (Ver. 14; ix. 31.) And unto the uttermost parts of the earth.-The word earth, or land, is sometimes taken to denote only the land of Palestine. But here, there does not seem to be a necessity for limiting it thus. If Christ had intended that, he would have mentioned Galilee, as being the only remaining division. But as he had expressly directed them to preach the gospel to all nations, the expression here is clearly to be considered as including the Gentile lands as well as the Jewish. The evidence that they did this, is found in the subsequent parts of this book, and in the history of the church. In this way Jesus replied to their question. Though he did not tell them the time when it was to be done, nor did he affirm that he would restore the kingdom to Israel, yet he gave them an answer that implied that the work should advance-should advance much farther than the land of Israel; and that they would have much to do in promoting it. All the commands of God, and all his communications, are such as to call up our energy, and teach us that we have much to do. The uttermost parts of the earth have been given to the Saviour, (Psa. ii. 8 ;) and churches should not rest until he whose right it is shall come and reign. (Ezek. xxi. 27.) VER. 9. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. While they beheld.-While they saw him. It was of importance to state that circumstance, and to state it distinctly. It is not affirmed in the New Testament that they saw him rise from the dead; because the evidence of that fact could be better established by their seeing him after he was risen. But the truth of his ascension to heaven could not be confirmed in that manner. Hence it was so arranged as that he should ascend in open day; in the presence of his apostles; and that not when they were asleep, or indifferent, but when they were engaged in a conversation that should fix the attention, and when they were looking upon him. Had Jesus vanished secretly, or in the night, the apostles would have been amazed and confounded; perhaps they would even have doubted whether they had not been deceived. But when they saw him leave them in this manner, they could not doubt that he had risen; and when they saw him ascend to heaven, they could not doubt that his work was approved, and that God would carry it onward. This event was exceedingly important. (1.) It was a confirmation of the truth of the Christian religion. (2.) It enabled the apostles to state distinctly where the Lord Jesus was, and at once directed their affections and their thoughts away from the earth, and opened their eyes on the glory of the scheme of religion they were to establish. If their Saviour was in heaven, it settled the question about the nature of his kingdom. It was clear that it was not designed to be a temporal kingdom. The reasons why it was proper that the Lord Jesus should ascend to heaven rather than remain on earth were, (1.) That he had finished the work which God gave him to do on the earth, (John xvii. 4; xix. 30,) and it was proper that he should be received back to the glory which he had with the Father before the world was. (John xvi. 4, 5; Phil. ii. 6, 9, 10.) (2.) It was proper that he should ascend, that the Holy Spirit might come down and perform his part of the work of redemption. Jesus, by his personal ministry, as a man, could be but in one place; the Holy Spirit could be in all places, and be present at all times, and could apply the work to all men. Note, John xvi. 7. (3.) A part of the work of Christ was yet to be performed in heaven. That was the work of intercession. The high-priest of the Jews not only made an atonement, but also presented the blood of sacrifice before the mercy-seat, as the priest of the people. (Lev. xvi. 11-14.) This was done to typify the entrance of the great Highpriest of our profession into the heavens. (Heb. ix. 7, 8, 11, 12.) The work which he performs there is the work of intercession. (Heb. vii. 25.) This is properly the work which an advocate performs in a court of justice for his client. It means that Christ, our great High-priest, still pleads and manages our cause in heaven; secures our interests; obtains for us grace and mercy. It consists in his appearing in the presence of God for us, (Heb. xi. 24;) in his presenting the merits of his blood, (Heb. xi. 12, 14;) and in securing the continuance of the mercy which has been bestowed on us, and which is still needful for our welfare. The Lord Jesus also ascended that he might assume and exercise the office of King in the immediate seat of power. All worlds were subject to him for the welfare of the church; and it was needful that he should be solemnly invested with that power in the presence of God, as the reward of his earthly toils. 1 Cor. xv. 25, "He must reign till he hath put all enemies under his feet." (Eph. i. 20-22; Phil. ii. 6-11.) A cloud received him.-He entered into the region of the clouds, and was hid from their view. But two others of our race have been taken bodily from earth to heaven. Enoch was translated, (Gen. v. 24; comp. Heb. xi. 5,) and Elijah was taken by a whirlwind to heaven. (2 Kings ii. 11.) It is remarkable that when the return of the Saviour is mentioned, it is uniformly said that he will return in the clouds. (Ver. 11. Matt. xxiv. 30; xxvi. 64. Mark xiii. 26, Rev. i. 7, Dan. vii. 13.) The clouds are an emblem of sublimity, and grandeur, and perhaps this is all that is intended by these expressions. (Deut. iv. 11; 2 Sam. xxii. 12; Psa. xcvii. 2; civ. 3.) 66 VER. 10. And while they looked stedfastly toward heaven, as he went up, behold, two men stood by them in white apparel; o John xx. 12. supposition that these were the same who had been designated to the honourable office of bearing witness to his resurrection, and of giving them all the information about that resurrection, and of his ascension, which their circumstances needed. In white apparel.-Angels are commonly represented as clothed in white. Note, John xx. 12, Matt. xxviii. 3, Mark xvi. 5. It is an emblem of purity; and the worshippers of heaven are represented as clothed in this manner. Rev. iii. 4, " They shall walk with me in white." 5. "He that overcometh shall be clothed in white raiment." (iv. 4; vii. 9, 13, 14.) VER. 11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. p Chap. ii. 7; xiii. 31. g John xiv. 3. 2 Thess. iv. 16. Ye men of Galilee.-Galilee was the place of their former residence; and this was the name by which they were commonly known. There is no evidence that the angel intended this name in any way to reproach them. Why stand ye, &c.-There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been, (1.) In the feeling of disappointment, as if he would not restore the kingdom to Israel. (2.) Possibly they were expecting that he would again soon appear; though he had often foretold them that he would ascend to heaven. (3.) There might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that it should be in heaven. We may see here also that it is our duty not to stand in idleness, and to gaze even towards heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay. Gazing up. Looked stedfastly.-They fixed their eyes, or gazed intently toward heaven. Luke iv. 20, And the eyes of all them in the synagogue were fastened (Greek, the same word as here) on him." It means the intense gaze when we are deeply interested, and wish to see clearly and distinctly. Here they were amazed and confounded; the thing was unlooked-for; and they were even then inquiring whether he would not-Looking up. This same Jesus.-This was restore the kingdom to Israel. With this mingled amazement, and disappointment, and curiosity; and with the earnest desire to catch the last glimpse of their beloved Master, they naturally continued to gaze on the distant clouds where he had mysteriously disappeared from their view. Never was a scene more impressive, grand, and solemn than this. Toward heaven.Toward the distant clouds or sky which had received him. As he went up.-Literally, "The ascending, or going up." Doubtless they continued to gaze after he had departed from their view. Two men.-From the raiment of these men and the nature of their message, it seems clear that they were angelic beings, who were sent to meet and comfort the disciples on this occasion. They appeared in human form, and Luke describes them as they appeared. Angels are not unfrequently called men. Luke xxiv. 4, "Two men stood by them in shining garments," &c. Comp. John xx. 12, Matt. xxviii. 5. As two angels are mentioned only as addressing the apostles after the resurrection of Jesus, (John xx. 12; Luke xxiv. 4,) it is no unnatural Shall so said to comfort them. The same tried friend, priety in his coming. (1.) Because his appropriate work in heaven as mediator shall be accomplished; his people shall have been saved; the enemy subdued; death shall have been conquered; and the gospel shall have shown its power in subduing all forms of wickedness; in removing the effects of sin; in establishing the law, in vindicating the honour of God; and shall thus have done all that will be needful to be done to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. It will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves. (2.) It is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life. (3.) It is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honoured, and mighty, and say, Where is the promise of his coming?" (2 Pet. iii. 4.) It is right that he should defend his cause. Hence the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong, by the admission of an improper person to the skies. (4.) The great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public, high-handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public; the angels saw it; the heavens were clothed with mourning; the earth shook; and the dead arose. The angels have desired to look into these things, (1 Pet. i. 12,) and have felt an intense solicitude about men. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph, that all heaven rejoicing, and all hell, at length humbled, should see his public victory. Hence he will come with clouds with angels-with fire-and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption. (5.) We are in these verses presented with the most grand and wonderful events that this world has ever known-the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner. VER. 12. Then 'returned they unto Jerusalem, from the mount called Olivet, which is from Jerusalem a sabbath-day's journey. Luke xxiv. 52. Then they returned to Jerusalem.-In Luke xxiv. 52, we are told that they worshipped Jesus before they returned. And it is probable that the act of worship to which he refers was that which is mentioned in this chapter-their gazing intently on their departing Lord. From the mount called Olivet.-From the mount of Olives. Note, Matt. xxi. 1. The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany. (Luke xxiv. 50.) A sabbath-day's journey.—As far as might be lawfully travelled by a Jew on the sabbath. This was two thousand paces or cubits; or seven furlongs and a half-not quite one mile. Note, Matt. xxiv. 20. The distance of a lawful journey on the sabbath was not determined by the laws of Moses, but the Jewish teachers had fixed it at two thousand paces. This measure was determined on, because it was a tradition that, in the camp of the Israelites, when coming from Egypt, no part of the camp was more than two thousand paces from the tabernacle; and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities. (Num. xxxv. 5.) Mount Olivet was but five furlongs from Jerusalem, and Bethany was fifteen furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended. VER. 13. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. s Luke vi. 13-16. Were come in.-To Jerusalem. They went up into an upper room.-The word рov, here translated "upper room," occurs but four times in the New Testament. Acts ix. 37, "She (Dorcas) was sick, and died; whom when they had washed, they laid her in an upper chamber." 39; xx. 8, "And there were many lights in the upper chamber where they were gathered together." The room so designated was an upper chamber used for devotion; or to place the dead before burial; or occasionally for conversation, &c. Here it evidently means the place where they were assembled for devotion. Luke (xxiv. 53) says, they were continually in the temple praising and blessing God. And some have supposed that the upper room here designated was one of the rooms in the temple. But there is no evidence of that; and it is not very probable. Such a room was a part of every house, especially in Jerusalem; and they probably selected one where they might be together, and yet so retired that they might be safe from the Jews. Where abode. Where were remaining. This does not mean that this was their permanent habitation; but they remained there waiting for the descent of the Holy Spirit. Peter, &c.-All | Scriptures when one begins to do a thing. (Luke the apostles were there which Jesus had at first chosen, except Judas. (Luke vi. 13-16.) VER. 14. These all continued with one accord in prayer and supplication, with the 'women, and Mary the mother of Jesus, and with his bre thren. t Luke xxiii. 49, 55; xxiv. 10. These all continued, &c.-The word "continued denotes persevering and constant attention. The main business was devotion. Acts vi. 4, "We will give ourselves continually to the ministry of the word." Rom. xii. 12, "Continuing instant in prayer." xiii. 6, "Attending continually upon this very thing." It is their main and constant employment. (Col. iv. 2.) With one accord.-With one mind; unitedly; unanimously. There were no schisms, no divided interests, no discordant purposes. This is a beautiful picture of devotion, and a specimen of what social worship ought now to be, and a beautiful illustration of Psa. cxxxiii. The apostles felt that they had one great object; and their deep grief at the loss of their Master, their doubts and perplexities, led them, as all afflictions ought to lead us, to the throne of grace. In prayer and supplication.-These words are nearly synonymous, and are often interchanged. They express here petitions to God for blessings, and prayer to avert impending evils. With the women.-The women that had followed the Lord Jesus from Galilee. (Luke viii. 2, 3; xxiii. 49, 55; xxiv. 10. Matt. xxvii. 55.) The women particularly mentioned are Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedee's children, Joanna the wife of Chuza, and Susanna. Besides these, there were others whose names are not mentioned. Most of them were relatives of the apostles or of our Saviour; and it is not improbable that some of them were wives of the apostles. Peter is known to have been married, (Matt. viii. 14,) and had his wife in attendance, (1 Cor. ix. 5 ;) and the same was, doubtless, true of some of the other apostles. (1 Cor. ix. 5.) Mary is here particularly mentioned, the mother of Jesus; showing that she now cast in her lot with the apostles. She had, besides, been particularly intrusted to the care of John, (John xix. 26, 27,) and had no other home. This is the last time she is mentioned in the New Testament. (John xix. 27.) And with his brethren. -See Note, Matt. xii. 46. At first they had been unbelieving about the claims of Jesus, (John vii. 5;) but it seems that they had been subsequently converted. xv. 18.) The reason why Peter did this may be seen in the Note on Matt. xvi. 16, 17. It is not improbable, besides, that Peter was the most aged of the apostles; and from his uniform conduct we know that he was the most ardent. It was perfectly characteristic, therefore, for him to introduce the business of the election of a new apostle. The disciples.-This was the name which was given to them as being learners in the school of Christ. Note, Matt. v. 1. The number of the names.-The number of the persons, or individuals. The word "name" is often used to denote the person. (Rev. iii. 4. Acts iv. 12; xviii. 15. Eph. i. 21.) In Syriac it is, "the assembly of men was about an hundred and twenty." This was the first assembly convened to transact the business of the church; and it is not a little remarkable, that the vote in so im portant a matter as electing an apostle was by the entire church. It settles the question, that the election of a minister and pastor should be by the church, and not be imposed on them by any right of presentation by individuals, or by any ecclesiastical body. If a case could ever occur where a minister should be chosen by the ministry only, such a case was here, in the election of another apostle. And yet in this the entire church had a voice. Whether this was all the true church at this time does not appear from the history. This expression cannot mean that there were no more Christians, but that these were all that had convened in the upper room. It is almost certain that our Saviour had, by his own ministry, brought many others to be his true followers. VER. 16. Men and brethren: This scripture must needs have been fulfilled which "the Holy Ghost by the mouth of David spake before concerning Judas, which was guide "to them that took Jesus. u Psa. xli. 9. John xiii. 18. Men and brethren.-This is a customary mode of address, implying affection and respect. (Acts xiii. 26.) The Syriac has it more appropriately than by the introduction of the conjunction "and"" Men, our brethren." This scripture. -This portion or prediction contained in the writings of the Old Testament. "Scripture," writing. Note, John v. 39. The passage to which Peter refers is commonly supposed to be that recorded in Psa. xli. 9: Yea, mine own familiar friend.... hath lifted up his heel against me." This is expressly applied to Judas by our Saviour, in John xiii. 18. But it seems clear that the reference is not to the 41st Psalm, but to the passage which Peter proceeds to quote in ver. 20. Must needs be fulfilled.-It would certainly VER. 15. And in those days Peter stood up in the midst of the disciples, and said, (the number of the names together were about an hun-happen that it would be fulfilled. Not that there dred and twenty,) In those days.-On one of the days intervening between the ascension of Jesus and the day of Pentecost. Peter stood up.-Peter standing up, or rising. This is a customary expression in the was any physical necessity, or any compulsion; but it could not but occur that a prediction of God should be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness, if it be foretold that he will be wicked, as if it had never |