Acts Chapter 1

The

ACTS

of the Emissaries of Yeshua the Messiah

This Book Should Be Called the Acts of the Holy Spirit

Acts Chapter 1 Complete Jewish Bible with notes from various commentaries, Bible.

1 1 Dear Theophilos:

In the first book, I wrote about everything Yeshua set out to do and teach,

Theophilus This Greek name means “friend of God.” Theophilus could have been a specific person (perhaps Luke’s benefactor), or Luke could have intended this as a general description for all readers who considered themselves friends of God (compare John 15:15).

English Standard Version Chapter 15

15 uNo longer do I call you servants,1 for the servant does not know what his master is doing; but I have called you friends, for xall that I have heard from my Father yI have made known to you.

began The ministry of Jesus recorded in the Gospel of Luke was not the end of Christ’s work; Acts recounts the ongoing work of Jesus through the Holy Spirit and the early church.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:1). Bellingham, WA: Lexham Press.

1 To Theophilus,a - Some scholars believe that Theophilus could be a symbolic name and not necessarily one individual.

This is most likely not written to one individual. When the meaning of his name is translated, the sentence reads, “I wrote to you before, O lover of God.”

Both Luke and Acts were written to every lover of God.[1] - the lover of God.

I write to you again, my dear friend, to give you further details b This account was written by Luke, the human author of the Gospel of Luke.

The title Lord Jesus is found only in the Aramaic. The Greek is simply “Jesus.”

[2]about the life of our Lord Jesus and all the things that he did and taught.c [3]Although Jesus’ work of redemption has been completed for us, there is still the unfinished work of preparing and beautifying his eternal partner, the bride of Christ.

With gifts of power his church is continuing what Jesus began to do and teach through evangelism and discipleship.

See Matt. 28:19–20;

John 21:25;

Eph. 4:11–13.[4]

THE GREAT DAYS OF EXPECTATION, 1:1–26

A. Jesus’ Ministry on Earth, 1:1–5

(1:1–5) Introduction: note the words “former treatise” or book. Luke was referring back to his gospel. He was now writing to the same man to whom he had written his gospel, Theophilus. He was reminding Theophilus that in his gospel he had covered the life and the ministry of Jesus Christ on earth. Note the word “began.” Jesus’ life and work on earth was only the beginning. Although He is in heaven, He continues to work and minister through the presence of the Spirit in the hearts and lives of believers. The book of Acts could well be called …

• the acts (works and teachings) of believers; or

• the acts (works and teachings) of Christ; or

• the acts (works and teachings) of the Holy Spirit.

Very briefly, Luke was saying that the life of Jesus Christ continues on. The book of Acts is the continuing ministry of Jesus Christ. Verses 1–5 are a summary of the ministry of Jesus Christ on earth, a summary of the ministry of Christ covered in Acts.

1. Luke summarized and reminded Theophilus of Jesus’ ministry (v.1).

2. Jesus’ work and teaching (vv.1–2).

3. Jesus’ death and resurrection (v.3).

4. Jesus’ promise of the kingdom (v.3).

5. Jesus’ promise of the Spirit (vv.4–5).[5]

1 (1:1) Theophilus: Luke wrote to Theophilus, reminding him of the former gospel which he had written, the gospel which covered the life and ministry of Jesus.

Who is Theophilus? We are not told, but note several facts.

1. Theophilus is called “most excellent Theophilus” in the Gospel of Luke (Lu. 1:3). The words, “most excellent Theophilus,” are a title of rank and honor. It is the same title used of Felix and Festus, two high ranking Roman officials (Ac. 23:26; 24:3; 26:27). Theophilus must have been a Roman official of high rank.

2. Theophilus was a personal friend of Luke, close enough to correspond with Luke about the Lord Jesus. He was either a man interested in knowing the truth about Christ or else a new convert who needed to be grounded in Christ. Perhaps Luke himself had led Theophilus to Christ.

Note: Luke did not address Theophilus as “most excellent” in Acts. The title is dropped. Why? There are three possibilities.

a. Luke and Theophilus were close friends, close enough to be on a first name basis.

b. Theophilus had either retired or been removed from office between the writing of Luke and Acts.

c. Theophilus, having grown in Christ, had grown so loving and humble he did not want his title used among his Christian friends, not in times of personal communication and fellowship.

Thought 1: There is a great lesson in this thought, a lesson on love and humility so needed by the world and among God’s people (see Mt. 23:7–12).

3. Theophilus lived outside Palestine, somewhere away from Luke.

4. Theophilus was a man of education and culture. His title and the fact that the Gospel of Luke and Acts are addressed to him point toward his being educated and cultured.

5. The name Theophilus means “beloved by God” or “the friend of God.”

Thought 1. Theophilus was a man who sought to grow and mature in the Lord. Imagine! Luke and Acts were written to him! Two of the greatest books ever written! And why? Because he had such a deep hunger to know the Lord, to learn all he could about the Lord. What a legacy and testimony—to be known as a man who so hungered to know the Lord that God had two of the greatest books ever written addressed to him! May we all develop a hunger to learn all we can about the Lord and Savior of the universe.[6]

2 until the day when, after giving instructions through the Ruach HaKodesh (Holy Spirit) to the emissaries whom he had chosen, he was taken up into heaven.

1:2 until the day The Gospel of Luke records Jesus’ earthly ministry from His birth through His crucifixion and resurrection, ending with His ascension (Luke 24:50–53).

2 Just before he ascended into heaven, he left instructionsd - Or “commands.” - for the apostles he had chosen by the Holy Spirit.e[7]The Aramaic implies that they would be the ones who would do the baptizing: “John baptized you in water, but you will baptize [others] in the Holy Spirit.”

2 (1:1–2) Jesus Christ, Ministry: Jesus’ ministry on earth began with His work and teaching. Note the subject of this first chapter, “The Great Days of Expectation.” The works and teachings of Christ launched these days. Jesus Christ brought the greatest expectation to earth imaginable to man; in fact, He brought the only hope man has of surviving …

• of conquering the sin and shame of the earth: its hatred, killing, maiming, selfishness, bitterness, division.

• of conquering the death and hell of man’s destiny: his dread, fear, insecurity, ignorance, and baseless hope of what lies beyond the grave.

As stated, Jesus Christ brought the only hope man has of surviving. He taught men how to live together in peace and how they should live before God. Note three significant things.

1. Christ worked and taught until He was “taken up,” that is, until He ascended back into heaven. He was faithful, using all He had for God until His life upon earth was completed.

Thought 1. The believer is to use his gifts for God until he enters heaven. There is no retirement from seeking to reach a world sunk so desperately in need.

“Say not ye, there are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest” (Jn. 4:35).

“I must work the works of him that sent me, while it is day: the night cometh, when no man can work” (Jn. 9:4).

“Moreover it is required in stewards, that a man be found faithful” (1 Co. 4:2).

“For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Co. 6:20).

“As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Pe. 4:10).

“Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands” (2 Ti. 1:6).

“Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy” (2 Ti. 1:4).

“Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest” (Ec. 9:10).

2. Christ worked and taught “through the Holy Spirit.” While He was on earth in the flesh, Christ was totally dependent upon the Holy Spirit. He had to surrender Himself and to make Himself available to the Spirit.

Thought 1. Just think! If Christ was so dependent upon the Spirit of God, how much more are we! How much more do we need to make ourselves available to Him, available for His gifts and power!

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

“For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit” (Ro. 8:5).

“For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Ro. 8:13).

“Be filled with the Spirit” (Ep. 5:18).

“But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (1 Jn. 2:27).

3. Christ gave and taught His commandments to those whom He had chosen, His apostles. He taught throngs of people, but He zeroed in on the apostles. His whole mission depended upon them. They were to be the first who would carry His message to the world after His departure. If they failed, his mission would fail; if they succeeded, His mission would succeed. He had to concentrate upon them; to drill His commandments into them so that they in turn could teach His commandments.

Thought 1. Note a critical fact: every believer is the chosen servant of God to carry on the mission of Christ. Every believer is to be proclaiming the glorious message of hope to a world lost and doomed to death.

“And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Ti. 2:2).

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Mt. 28:19–20).

“Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you” (Jn. 20:21).

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

3 After his death he showed himself to them and gave many convincing proofs that he was alive. During a period of forty days they saw him, and he spoke with them about the Kingdom of God.

1:3 alive Luke emphasizes the reality of Jesus’ physical, bodily resurrection (compare 1 Cor 15). His resurrection and its implications then become the heart of the apostles’ message (e.g., Acts 2:24, 32; 3:15; 17:31).

Resurrection DNTB

The Resurrection of the Son of God RSG

after he suffered A reference to Jesus’ crucifixion, which together with His resurrection forms the foundation of the apostles’ preaching of repentance and forgiveness to all people (Luke 24:46–48).

proofs Jesus’ post-resurrection appearances to His disciples established beyond a doubt that He was physically alive, not merely present as a ghost or spiritual being.

forty days This time period may have theological significance for Luke (the narrator), who could be comparing the disciples’ time learning from Jesus after His ascension to Moses’ time learning from God on Mount Sinai (Exod 24:18).

kingdom of God In the ot, the kingdom of God (Yahweh) refers to God’s dominion (e.g., Psa 145:13; Isa 9:7; see 1 Chr 17:14 and note). Ultimately, the ot looks forward to fulfillment of God’s kingdom in the Messiah’s reign in grace and righteousness over the whole earth (e.g., Gen 49:10–11; Isa 11:1–9; Dan 2:44).[9]

3 After the sufferings of his cross, Jesus appeared alive many timesf f Jesus appeared to his followers at least eleven times and taught them the mysteries of God’s kingdom realm. See also Matt. 13:11.to these same apostles over a forty-day period.g Jesus proved to them with many convincing signs that he had been resurrected.h During these encounters, he taught them the truths of God’s kingdom realm[10]

3 (1:3) Jesus Christ, Resurrection: Jesus’ ministry on earth was climaxed in His passion and resurrection (see Ac. 17:3; 26:23). The word “passion” (pathein) means suffering; it refers to the sufferings or death of Christ. His death and resurrection assured the salvation of man.

⇒ By death He paid the penalty for man’s sin.

“Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Pe. 2:24).

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Pe. 3:18).

⇒ By arising from the dead He conquered death for man and now makes available a new life of power for the believer.

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Ro. 6:4).

“But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming” (1 Co. 15:20–23).

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Co. 5:17).

“And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places” (Ep. 1:19–20).

“But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ep. 2:4–10).

Note the two proofs of salvation.

1. Jesus showed (paristemi), presented Himself alive. There are ten resurrection appearances of Jesus recorded in the New Testament (see Deeper Study # 1—Ac. 1:3). However, there were apparently many more that are not recorded (see Jn. 20:30–31; 21:25).

2. Jesus gave many infallible proofs of His resurrection. (See note—Ac. 10:40–41 for more discussion.)

a. The word “proofs” (tekmeriois) means positive proof; infallible proof; convincing proof; sure signs and ways.

b. The infallible, positive proofs and appearances went on for forty days.[11]

4 At one of these gatherings, he instructed them not to leave Yerushalayim (Jerusalem) but to “wait for what the Father promised, which you heard about from me.

Deeper Study # 1

(1:3) Jesus Christ, Resurrection: Jesus appeared at least ten times after His resurrection before He ascended into heaven. There were apparently many more appearances not recorded (see Jn. 20:30–31; 21:25).

1. He appeared to Mary Magdalene (Mk. 16:9–11; Jn. 20:11–18).

2. He appeared to the women running to tell the disciples about the empty tomb (Mt. 28:8–10).

3. He appeared to Peter, probably to assure him of his restoration (Lu. 24:34; 1 Co. 15:5).

4. He appeared to the two Emmaus disciples sometime in the early evening (Mk. 16:12; Lu. 24:13–42).

5. He appeared to the disciples with Thomas absent (Mk. 16:14; Lu. 24:36–43; Jn. 20:19–25).

6. One week later, He appeared to the disciples who had gone fishing (Jn. 20).

7. He appeared to 500 believers (1 Co. 15:6).

8. He appeared to the apostles (Mt. 28:16–20; Mk. 16:15–18).

9. He appeared to James, the Lord’s half-brother (1 Co. 15:7).

10. He appeared to the believers at His ascension (Mk. 16:19–20; Lu. 24:44–53; Ac. 1:3–12).

It should be remembered that since Jesus’ ascension He has appeared at least two other times.

1. He appeared to Stephen at his martyrdom (Ac. 7:55–56).

2. He appeared to Paul on the road to Damascus (Ac. 9:3f).[12]

4 (1:3) Kingdom of God: Jesus’ ministry on earth was to proclaim the great hope of man, the promise of the Kingdom of God. (See Deeper Study # 3—Mt. 19:23–24 for discussion.) Note: the Kingdom of God is the focus of His message even after His resurrection. Man’s only hope for survival is the Kingdom of God.

POSB Commentary Acts

1:4 promised by the Father God promised to give a new spirit (or His Spirit) abundantly when He inaugurates the new covenant (Ezek 36:26; Joel 2:28–32). Jesus had told His disciples that the Holy Spirit would empower them to be effective in their mission (Luke 12:11–12; John 14:26).[13]

5 For Yochanan used to immerse people in water; but in a few days, you will be immersed in the Ruach HaKodesh!”

1:1–5 In this preface (Acts 1:1–5), Luke the physician—who traveled with the Apostle Paul (Col 4:14)—introduces the book of Acts to Theophilus as a continuation of his Gospel. While the Gospel tells the story of the earthly ministry of Christ, Acts continues that story after His resurrection and ascension, focusing on His work accomplished through His apostles in the power of the Holy Spirit. It also includes a brief elaboration (Acts 1:6–11) on the end of the Gospel of Luke (Luke 24:36–52), speaking of an event that took place prior to Jesus’ ascension.

At several points in Acts, Luke speaks of his firsthand involvement in the events involving the Apostle Paul (Acts 16:10–17; 20:5–15; 21:1–18; 27:1–28:16). Acts ends with Paul’s Roman imprisonment (28:16–31), which took place in the early to mid-60s ad. Luke could have written Acts shortly after Paul arrived in Rome or later in the first-century ad—depending on whether Paul’s arrival in Rome was merely the last event Luke knew of, or if it was a natural stopping point because it demonstrated that the gospel was spreading across the earth, as Jesus had commissioned (v. 8).

1:5 John baptized John the Baptist’s ministry occurred just prior to, and in the early days of, Jesus’ ministry (compare Mark 1:8; Luke 3:16).

John the Baptist

not many days from now If Jesus’ instruction here occurs 40 days (Acts 1:3) after Passover when He was crucified (see Luke 2:41 and note), no more than 10 days remain before the Festival of Weeks, or Pentecost (since the two feasts were 50 days apart; Lev 23:16). Pentecost is when the apostles’ baptism by the Holy Spirit took place (Acts 2:1).[14]

5 (1:4–5) Holy Spirit: Jesus’ ministry on earth was to proclaim the great promise to believers, the promise of the Holy Spirit. God knew and Christ proclaimed that no man could live and witness for God, not “in the arm of the flesh.” No man or group of men were powerful enough to live for God or to convince others of the foolishness of the gospel …

• that love is more powerful than might.

• that God’s Son actually came to earth as a man.

• that God’s Son died but was raised from the dead, conquering death.

• that the cross is the way men are saved from sin, death and hell.

• that man can be born again, literally born again and made into a new creature by believing in Jesus.

• that man can live forever by being born again through belief in Jesus.

Christ knew that man needed a supernatural power, the power of God Himself. He knew that the very presence of God’s Spirit had to enter into the very heart of man and …

• impart the divine nature of God (2 Pe. 1:4).

• recreate his being completely (2 Co. 5:17; Ep. 4:23–24; Col. 3:9–10).

• live within his body, giving the believer the power to control his life for God and to courageously proclaim the gospel to a world that would consider it foolishness and often react in violence.

In these two verses, Christ is sharing how the apostles (and all succeeding believers) are to receive the Holy Spirit in all His fullness and power.

1. They are to “wait for the promise of the Father,” wait in prayer for the coming of the Holy Spirit.

a. Note the phrase “the promise of the Father.” The idea is that the gift of the Holy Spirit is the supreme gift of God to the believer. The Holy Spirit is the very presence of God Himself, and God promises to give His Spirit to the believer.

“I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire” (Mt. 3:11).

“And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (Jn. 14:16–17).

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

“Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Ac. 2:38).

“And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Lu. 24:49).

“Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest” (Is. 32:15).

“For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring” (Is. 44:3).

“And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28).

“Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord” (Zec. 2:10. See Deeper Study # 1—Acts 2:1–4.)

b. The believer must wait in prayer to receive the Holy Spirit. Waiting, centering, and focusing one’s attention upon God is another way of saying believing, trusting, and focusing one’s life upon God. If a person will wait upon God—if he will learn to wait more and more—he will …

• gain more and more awareness and consciousness of the Spirit’s presence and power.

• gain more and more knowledge of the Spirit Himself, how He lives and works within the believer’s heart and life.

• learn how to surrender more and more of his life to the Spirit’s control and witness.

• experience more and more of the fruit of the Spirit (Ga. 5:22–23). Note: the fruit of the Spirit is borne only as the believer is filled with the Spirit. Being filled is a command. Believers are not automatically filled. Too many believers walk around in the flesh, totally unconscious of the Spirit’s presence and will.

“If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” (Lu. 11:13).

“Be filled with the Spirit” (Ep. 5:18).

2. Believers have to hear about the promise of the Spirit before they can receive Him. A believer cannot sit with a wandering or preoccupied mind and be filled with the Spirit of God; he cannot expect to be filled with the presence of God and never center his mind upon the things of God. The believer has to hear and focus his attention upon, hunger and thirst for the things of God. He has to center his life upon God’s Spirit in order to receive the promise of the Spirit.

“For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace” (Ro. 8:5–6).

“Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God” (1 Co. 2:12).

3. Then, believers will be baptized with the Holy Spirit. Note: this baptism is not water baptism, not the kind of water baptism John used. It is the baptism brought by Christ Himself when the believer is converted or saved, the immersion of the believer into the Spirit of God and of the Spirit into the believer. (See Mt. 3:11. See Deeper Study # 1—Ac. 2:1–4 for discussion.)

(See outline and notes—Jn. 14:15–26; 16:7–15; see Ro. 8:1–17 for the person and Work of the Holy Spirit. Christ clearly outlined both His Person and Work.)

B. Jesus’ Last Day on Earth, 1:6–11

1. Scene 1: Jesus promised the kingdom

a. The disciples had met with Jesus right before his ascension: Asked about restoring the kingdom

b. Jesus assured them of God’s coming kingdom, but only God knew when

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

7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

2. Scene 2: Jesus assigned the believer’s great task, the great commissionDS1

a. Their equipping: The power of the Holy Spirit

b. Their task: Witnessing to the ends of the earth

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

3. Scene 3: Jesus ascended before the disciples’ very eyes

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

4. Scene 4: The prophecy of Jesus’ return was given by two messengers or angels (white apparel)

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

a. Questioned the astonishment of the onlookers

b. Predicted Jesus’ return in the same manner: In His resurrected body, in the clouds & in great glory, Mt. 24:30

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.[15]

POSB Commentary Acts

6 When they were together, they asked him, “Lord, are you at this time going to restore self-rule to Isra’el?”

1:6 they began asking him The ot affirms that the kingdom of God as inaugurated by the Messiah would be applicable to all people, marking the completion of God’s purposes of blessing the entire world through Abraham’s descendants (compare Gen 12:1–3; Isa 2:2–4; 53:12; Zech 14:9–21). The apostles may have expected a political fulfillment of this kingdom (compare John 6:15 and note; note on Acts 1:3).[16]

7 He answered, “You don’t need to know the dates or the times; the Father has kept these under his own authority.

1:7 not for you to know Jesus deflects the apostles’ question and tells them they should not be concerned with timing.

B. Jesus’ Last Day on Earth, 1:6–11

(1:6–11) Introduction: this was Jesus’ last day on earth. What He did is a most powerful message for believers.

1. Scene 1: Jesus promised the kingdom (v. 6–7).

2. Scene 2: Jesus assigned the believer’s great task, the great commission (v. 8).

3. Scene 3: Jesus ascended before the disciples’ very eyes (v. 9).

4. Scene 4: the prophecy of Jesus’ return was given by two messengers or angels (white apparel) (v. 10–11).

1 (1:6–7) Believers, Duty: the first scene—Jesus promised the kingdom. Picture the scene: over five hundred disciples stood in some remote spot, probably on the top of a mountain. They surrounded Christ. One of the disciples asked Christ a revealing question: “Was He now going to restore the kingdom to Israel? Was that the reason He had called everyone together, the reason for His stressing the importance of the meeting so much?”

The revealing thing is this: the disciples were still thinking in terms of an earthly, physical Messiah, of a physical and material rule and reign for themselves and their nation, Israel. (See outline and Deeper Study # 2—Mt. 1:18; 18:1–2 for more discussion. Also see Index—Messiah.)

We must always remember this: Christ is going to set up His kingdom on earth.

There is a future aspect to His kingdom as well as a present rule and reign in human hearts. His rule and reign will be done on earth. The Lord’s prayer assures this (see Mt. 6:10). Christ promised the apostles they would sit upon thrones judging the people of Israel. He also promised believers they would receive a hundredfold and rule over the world. (See outline and notes—Mt. 19:27–30; Lk. 16:10–12; Rev. 14:13; 21:24–27 for more discussion.) But the concern of the believer is not to be a reward, not to be a carnal craving for …

• position and influence

• authority and power

• money and possessions

• recognition and prestige

• rule and reign

• the material and physical

The believer’s concern is to be service and ministry, proclaiming the glorious salvation of Christ and meeting the cry of a world buried in desperate needs. Christ is direct, rebuking those who wish to pry into the timing of the Lord’s return and the setting up of His kingdom upon earth. Christ had said that even He did not know when He was to return and set up the kingdom. He rebuked the question …

• “It is not for you to know.”

• “The Father hath put [the times] in His own power.”

Thought 1. Believers are not to be focusing upon prophecy and the setting of dates. They are not to be craving for release from this world and for the heavenly positions of authority. What believers are to do is to look for Jesus’ return and long for heaven. But even this—even the love of Jesus’ return—is not to get in the way of the believer’s task, the task Christ discusses in the next point. What is the task? It is the task of witnessing. Believers are to focus upon witnessing, upon sharing the glorious gospel of salvation with the world.

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

“Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter” (Jn. 13:7).

“I have yet many things to say unto you, but ye cannot bear them now” (Jn. 16:12).

“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Cor. 13:12).

“And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon” (Rev. 5:3).[17]

POSB Commentary

8 But you will receive power when the Ruach HaKodesh (Holy Spirit) comes upon you; you will be my witnesses both in Yerushalayim (Jerusalem) and in all Y’hudah (Judah) and Shomron, (Samaria) indeed to the ends of the earth!”

7 He answered, “The Father is the one who sets the fixed dates and the times of their fulfillment. You are not permitted to know the timing of all that he has prepared by his own authority.[18]

1:8 The locations mentioned in this verse represent a geographical broadening in scope of the apostles’ mission, from Israel’s capital, to the land of Israel, and to the entire world. This also reflects the structure of the book of Acts: The Church spreads in Jerusalem (chs. 1–7), in Judaea and Samaria (ch. 8), and to the surrounding nations (chs. 9–28). Compare Isa 49:6.

power The Greek word used here, dynamis, can refer to power displayed in miracles (e.g., Acts 2:22; 4:7; 19:11), or (more generally) the ability of God or people to carry out their purposes (e.g., 3:12; 4:33). God will enable the apostles to accomplish His work, wherever and whatever it is.

my witnesses The apostles are called to testify about Christ—to proclaim the reality of His death and resurrection as well as His kingdom and lordship (compare v. 3 and note).[19]

8 But I promise you this—the Holy Spirit will come upon you and you will be filled with power.b b Or “You will seize power,” or “You will be seized with power.”And you will be my messengersc c Or “witnesses.” The Greek word can also be translated “martyrs.”to Jerusalem, throughout Judea, the distant provinces d Or “Samaria,” a term used for a distant province populated by another people group. —even to the remotest places on earth!” e See Matt. 24:14.

2 (1:8) Witnessing—Great Commission—Holy Spirit—Power: the second scene—Jesus assigned the believer’s great task, the great commission. Note three significant factors:

1. The believer’s equipping power was to be the Holy Spirit. The disciples had asked about the kingdom, the positions of leadership and authority Christ had promised. The point is critical and to be noted with all diligence. They were to receive power, but not the power of this earth, not the power of …

• position

• recognition

• supervision

• fame

• wealth

• politics

Their power was to be spiritual and supernatural. It was to be the very power …

• of God Himself,

• of the Supreme Being of the universe,

• of His presence,

• of His Spirit

God’s very own Spirit was to dwell within the heart and life of the believer. No greater power could ever be possessed by anyone. This is clearly seen: once the early disciples experienced the coming of God’s Spirit into their being, they never again asked about earthly power. Experiencing the presence and power of God within their lives was the summit, the supreme experience of their lives. Nothing else was ever needed. It is this for which the human heart craves, and once God’s Spirit truly dwells within a person, that person is supremely fulfilled and satisfied. Nothing else can ever satisfy—not position or authority, recognition or fame—not if the person has truly received the Spirit of God into his heart and life.

The point is this: the believer is given a task by God, a mission to carry out on earth. However, the believer does not have the power to carry out that task. The power of God Himself, of His Spirit, is needed. Therefore, Christ promises, “Ye shall receive power after the Holy Spirit is come upon you.” Both the Spirit of God and His power are promised. But take note: the Holy Spirit comes upon believers as an equipping power. The major purpose for His coming is to equip the believer to carry out his task for God.

2. The believer’s task is a great one: to tell people about God. The disciples had asked about the coming of the kingdom, just when the kingdom would come. When would believers be gathered and cloistered together in the fellowship and worship of God, free from worldly injustices and sin? Again, Christ had promised the kingdom, a day when He would gather all believers together in perfect fellowship and service of God. He promised a day when believers would be freed from the world, from its sin and shame, death and hell. But again, note: now is not the time to be cloistered together …

• in heaven

• in the eternal kingdom of God

• in Christian societies

• in the church

Now is not the time for believers to be reveling in the love and fellowship, the enjoyment and comfort of each other. This is the crux of what Christ is saying. It is time for …

• WITNESSING TO THE LOST

• BEARING WITNESSES TO THE TRUTH ABOUT GOD AND CHRIST

Witnessing about Christ, sharing the glorious salvation found in Him, is the great task of the believer. This is understandable, clearly seen, for no greater truth exists in all the universe. Man can now live forever; man can now be delivered from sin, death, and hell. Just think about it! The perfect cure for …

• sin has been secured

• death is known

• hell now exists

There is no reason for the world—no reason for any person—to suffer any longer under the weight and bondage of …

• selfishness and hoarding

• bitterness and hatred

• war and power

• emptiness and loneliness

• fear and anguish

• inadequate supply and hunger

• killing and maiming

• insecurity and low self-esteem

• guilt and shame

• ignorance and the unknown

(God have mercy upon all who know the cure and keep silent! No greater indictment against a person exists.)

Now note several points.

a. The word “you”: it is the believer who is to witness. It is the believer who knows the cure, the truth of salvation.

b. The words “unto me”: Christ is the message, not a man’s ideas, not even the idea of religion. “Christ crucified” is the believer’s testimony (1 Cor. 1:23. See 1 Cor. 1:18, 24; Gal. 6:14.)

c. The word “witness” (Greek, martures): this is the same word as martyr. The believer is to be so committed to reaching men that he is ready to die as a martyr if need be. (See Deeper Study # 1—Acts 1:8 for verses on witnessing.)

d. The word “witness”: this is not a command. Rather, it is a natural result of the Holy Spirit within a person. So is power. The Lord says very simply that a Spirit-filled person has power and becomes a witness for Him throughout the world. This is important, for it makes power and witnessing trademarks of Christian believers. A genuine believer possesses both the Spirit and power in his life and becomes by nature a witness for the Lord.

3. The believer’s method: Jesus gives the method that the believer is to follow in his witness and for the spread of the gospel.

a. The believer is to witness where he is (Jerusalem) and move progressively outward (Judaea and Samaria) until he is having a part in reaching the uttermost part of the earth.

Every believer …

• is to go as far as he can personally go

• is to give as sacrificially as he can for others to go

• is to use and support every means he can to reach the world

The believer is to witness where he is first, see to it that Christ is well known throughout his home and community before moving on. But once Christ is well known, the believer is to move out, ever pressing outward from where he is. His first witness is to be …

• in Jerusalem: where he is, his home and local community. (See Deeper Study # 1—Lk. 9:4 for more discussion.)

• in all Judaea: other communities and areas and cities and states. Note the words “all Judaea.”

• in Samaria: other states and provinces where people are antagonistic. There was bitter hatred between the Jews and Samaritans. Yet Christ tells His witnesses to carry the message of salvation even to their enemies. (See Deeper Study # 2, Samaritans—Lk. 10:33.)

• to the uttermost part of the earth: to the unknown countries and regions of the world.

A critical point is this: the believer is to see that each area receives the message of Christ. He is to stay there before reaching out. But once the area knows the message, the message is to be carried out into another area.

Thought 1. What a difference world evangelization would experience if each believer would simply do what Christ says.

DEEPER STUDY # 1

(1:8) Witnessing: the word “witness” in the book of Acts is forceful, revealing the duty of the believer.

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

“This Jesus hath God raised up, whereof we all are witnesses” (Acts 2:32).

“And with many other words did he testify [witness] and exhort, saying, Save yourselves from this untoward generation” (Acts 2:40).

“And [you] killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (Acts 3:15).

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

“And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him” (Acts 5:32).

“And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans” (Acts 8:25).

“And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and showed him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:39–43).

“And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people” (Acts 13:31).

“Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands” (Acts 14:3).

“And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified [witnessed] to the Jews that Jesus was Christ” (Acts 18:5).

“Testifying [witnessing] both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify [witness] the gospel of the grace of God” (Acts 20:21–24).

“For thou shalt be his witness unto all men of what thou hast seen and heard” (Acts 22:15).

“And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony [witness] concerning me” (Acts 22:18).

“And when the blood of thy martyr [witness] Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him” (Acts 22:20).

“And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome” (Acts 23:11).

“But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee” (Acts 26:16).

“Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (Acts 26:22).

“And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified [witnessed] the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening” (Acts 28:23).

9 After saying this, he was taken up before their eyes; and a cloud hid him from their sight. - Or “A cloud came under him and took him up from their sight.” The Aramaic is “A cloud accepted him and covered him from their eyes.” He did not start from a cloud and ascend to outer space. He started from their visible presence, and disappeared from view in a cloud, ascending by that means into heaven. And when he returns it will be a reverse order. We will see him appearing from out of a cloud and descending back into our visible presence where we can see him and be with him.[20]

3 (1:9) Jesus Christ, Ascension: the third scene. Jesus’ ascended before the disciples’ very eyes. Note Jesus’ last words on earth (Acts 1:8). His concern was reaching the world for God. Now note what happened. Immediately after speaking the words, the most dramatic event began to happen. Jesus Christ began to slowly arise from the earth, ascending ever upward toward the sky above. The disciples were shocked and spellbound, gazing at the spectacular sight. They were beholding one of the most dramatic and phenomenal events ever experienced:

⇒ the Ascension of the Lord Jesus Christ.

⇒ the return of God’s Son into heaven, into the spiritual world and dimension of being.

Note the words “beheld” (v. 9, bleponton) and “while they looked stedfastly” (atenizontes esan). The Lord ascended somewhat slowly in a dramatic, spectacular fashion. Why depart in this way? For the sake of the disciples. There are several significant reasons why they needed such a dramatic departure. (See note, Jesus Christ, Exaltation—Acts 2:33–36 for more discussion.)

1. Christ needed to dramatize and enforce His final departure. Since His resurrection He had been appearing and disappearing spontaneously, at will, as though by thought or light. This departure was to be final. He would never return again, not as He had been doing. Therefore this departure needed to be different; it needed to be impressed and enforced in the minds and consciences of the disciples once and for all.

2. Christ needed to dramatize and enforce His claim upon the disciples. This was the last time He would have to confirm His claims while on earth. He wanted the disciples to have additional confirmation, a most dramatic confirmation that He was exactly whom He claimed to be. By actually ascending upward He was proclaiming seven glorious truths beyond all question.

a. He is the ascended Lord. (See Deeper Study # 2—Lord—Acts 2:36.)

b. He is the ascended Mediator between God and man. (See notes—Jn. 10:7–8; 12:44–46; note and Deeper Study # 1,2,3–14:6; notes—14:13–14; 1 Tim. 2:3–7. See Heb. 8:6; 9:15; 12:24.)

c. He is the ascended Advocate of man before God. (The word “advocate” [parakleton] is the very same word used for the Holy Spirit, the Comforter [parakletos]. See Deeper Study # 1—Jn. 14:16 for meaning. See Jn. 14:26; 15:26; 16:7.)

⇒ The Holy Spirit is God’s Advocate on earth with men.

⇒ Jesus Christ is man’s Advocate with God. (See note—1 Jn. 2:1–2.)

d. He is the ascended Son of God, the One who came “out of” heaven to earth to save man (see notes—Jn. 3:31; 3:32–34; 6:33; 7:25–31; Deeper Study # 2—8:23; note—Heb. 7:25).

e. He is the ascended High Priest of God who makes reconciliation for the sins of men (Heb. 2:17–18. See 1 Jn. 2:1–2.)

f. He is the ascended High Priest who is touched with the feelings of our infirmities and delivers and succors us through all trials (Heb. 2:15–16. See Ro. 8:31–39; Heb. 2:17–18.)

g. He is the ascended Christ (Messiah) who makes intercession for us (Ro. 8:34; see 8:31–39).

3. Christ needed to dramatize and enforce His return to earth, that it shall take place exactly as He said. (See note—Acts 1:10–11 for discussion.)

4. Christ needed to dramatize and enforce that the disciples were not to be standing around “gazing up into heaven.” They were to get to the business at hand. They were to return to the upper room and …

• “wait” and pray for the presence and power of the Holy Spirit

• move out witnessing to a world lost and reeling in desperate need

“So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God” (Mk. 16:19).

“And it came to pass, while he blessed them, he was parted from them, and carried up into heaven” (Lk. 24:51).

“And when he had spoken these things, while they beheld, he was taken up: and a cloud received him out of their sight” (Acts 1:9).

“Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb. 4:14).

“For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb. 9:24).

“Who is gone into heaven, and is on the right hand of God; angels and authorities and power being made subject unto him” (1 Pt. 3:22).

10 As they were staring into the sky after him, suddenly they saw two men dressed in white standing next to them.

11 The men said, “You Galileans! Why are you standing, staring into space? This Yeshua, who has been taken away from you into heaven, will come back to you in just the same way as you saw him go into heaven.”

1:11 will come back The angels attest to Jesus’ future bodily return. Since Jesus ascended from the Mount of Olives (Acts 1:12), the angels may be alluding to the prophet Zechariah’s vision of the day of Yahweh, when Yahweh will come to stand upon the Mount of Olives, defeat His people’s enemies, and establish His rule over the earth (Zech 14).[21]

The Kingdom of God: Already but Not Yet

The kingdom of God is a central theme of the Gospels as well as other New Testament books. It is the message that John the Baptist declared in preparation for Jesus (Matt 3:2), the good news that Jesus preached (Mark 1:14–15), what Jesus taught the disciples in the 40 days between His resurrection and ascension (Acts 1:3), and what Paul is recorded as proclaiming at the conclusion of the book of Acts (Acts 28:31).

A kingdom is a place where someone has rule or governance. The same is true of the kingdom of God. Jesus said in His prayer: “May your kingdom come, may your will be done on earth as it is in heaven” (Matt 6:10). The kingdom of God is where God’s will is carried out.

The Old Testament theme of Yahweh’s rule and reign is another way of describing the kingdom of God. The psalmist speaks of Yahweh’s kingdom as an everlasting realm that endures throughout all generations (Psa 145:13). Isaiah declares that Yahweh will save (Isa 33:22) and speaks of a time when God will reign (Isa 52:7). The Old Testament portrays great anticipation for the time when God will be worshiped in all the earth (Isa 2).

During the first century ad, many Jews believed that the Messiah would initiate this reign, which was based on passages like Malachi 3:1–5; Zechariah 9:9–10; Isaiah 9:1–7; and Isaiah 52:13–53:12. They also believed that the kingdom would be established through political or military means (compare Matt 26:51–53; Luke 22:47–53)—but Jesus ushered in the kingdom in a radically unexpected way. He announced that the kingdom had come upon those whom He freed from demons (Matt 12:28); He taught that the kingdom should be received like a child (Mark 10:15) and explained that it belongs to the impoverished (Luke 6:20). Jesus declared the kingdom of God as a present reality that could be experienced by those He taught and to whom He ministered.

Jesus’ teaching also assumed the kingdom was a future reality. While His disciples expected the kingdom to appear immediately, Jesus changed their expectations by telling them a parable about a ruler who had to leave before he could return to his kingdom (Luke 19:11–27). He described what good and faithful servants could do in the meantime. Paul spoke of the kingdom as something that could be inherited (1 Cor 6:9–10) and that does not perish (1 Cor 15:50). These examples testify to the kingdom of God as a future reality.

To borrow the phrase made popular by George Eldon Ladd, the kingdom of God is “already/not yet.” God’s kingdom has a dual dimension. Jesus initiated the kingdom on earth, and wherever God’s will is carried out, the kingdom is a reality. The kingdom, however, had not been fully manifested in Jesus’ day—nor has it in ours. We do not yet live in a world where God’s will is a complete reality. We feel the tension of experiencing God’s kingdom in our lives and communities before it is fully realized. We still see unbelief, brokenness, and sin, telling us God’s will is not yet fully expressed.

Many believers neglect to focus on the kingdom as a present reality. Their concern centers on the future reality of getting to heaven—but this focus can easily sever the relationship between the Christian life and life here and now. When Jesus prayed, “May your kingdom come, may your will be done on earth as it is in heaven” (Matt 6:10), He asked that God would bring the experience of heaven to earth. Through Jesus, God’s reign, rule, and power are available to us today, not just in the distant future. The present reality of the kingdom of God should prompt us to examine our lives and ask what areas we have not yet surrendered to God’s rule.

On a larger level, the notion of God’s kingdom should lead us to examine both our neighborhoods and the global community and ask what lies outside of God’s desire. Where are people not being treated with the dignity and honor they deserve as God’s image-bearers?

As we anticipate the time when all things will be made fully new (Rev 21:4–5), we can actively participate in the kingdom of God now (Matt 4:17). As we surrender to the reign of God, we will begin to experience the Kingdom of God now—as God’s will is done on earth as it is in heaven (Matt 6:9–15).

Mike Goldsworthy[22]

4 (1:10–11) Jesus Christ, Ascension; Exaltation; Return: the fourth scene. There was the prophecy of Jesus’ return. Note that God had two men appear, standing by the disciples. They were dressed in white clothing which is the color of angels’ clothing (see Mt. 28:3; Jn. 20:12). These two messengers from God said three significant things about Jesus’ return.

1. This “same Jesus” shall return just as He left. He shall not return in some strange way, in a way that He might be unrecognized and missed. He shall return in the clouds of heaven and every eye shall “see Him” (Rev. 1:7).

Note exactly what Scripture says about how Christ ascended.

⇒ Acts 1:9 says a cloud received (hupelaben) Him. The Greek word literally means took, lifted, supported Him.

⇒ Luke 24:51 says He was “carried up” (anephereto) into heaven. The Greek means borne up, taken up.

⇒ Acts 1:2; 1:11; 1 Tim. 3:16 says He was “received up” (anelempthe).

The point is this: it is as though the cloud received and took (hupelaben) Him. The cloud was apparently the Shekinah glory (see note 2—Jn. 1:14). Christ had said He would return to earth in the clouds of heaven (Mt. 24:30; 26:64; Mk. 13:26; see Rev. 1:7). Seeing such a dramatic ascension confirmed for the disciples (and for us) that Jesus’ promise of returning to earth will take place just as He said.

2. This “same Jesus” is the One who will come back. He will not be different, either in Person or in attitude. He will be the same.

⇒ He will be the same Jesus, the same Lord and Savior, the same One who came to earth to save men.

⇒ He will be the same Jesus in attitude, still loving and caring for those who follow Him.

⇒ He will be the same Jesus who promised to return and receive believers unto Himself that they may be with Him where He is (Jn. 14:2–3).

“For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works” (Mt. 16:27).

“For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Mt. 24:27).

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats” (Mt. 25:31–32).

“Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Mt. 26:64).

“Be ye therefore ready also: for the Son of man cometh at an hour when ye think not” (Lk. 12:40).

“And then shall they see the Son of man coming in a cloud with power and great glory” (Lk. 21:27).

“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” (Acts 1:11).

“Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Cor. 4:5).

“For yourselves know perfectly that the day of the Lord so cometh as a thief in the night” (1 Th. 5:2).

“I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom” (2 Tim. 4:1).

“For yet a little while, and he that shall come will come, and will not tarry” (Heb. 10:37).

“Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh” (Jas. 5:8).

“And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” (Jude 14–15).

“Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame” (Rev. 16:15).

This same Jesus who will return is the One who ascended into heaven. The Jesus in heaven is the same Jesus the disciples knew—the One who was their Lord and Savior; the One who came to earth to be their close companion, their Advocate, their Mediator, their Representative before God. Therefore when He returns, He will be coming back to receive all believers unto Himself. He will be coming back that we may all be where He is (Jn. 14:2–3).

“In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (Jn. 14:2–3).

“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Th. 4:16–18).

12 Then they returned the (Sabbath) Shabbat-walk distance from the Mount of Olives to Yerushalayim. (Jerusalem)

Sabbath day’s journey The later rabbinic work, the Mishnah, sets this at about three-fifths of a mile, the longest distance Jews were allowed to walk without breaking the Sabbath (Mishnah Eruvin 4.8).[23]

1 (1:12–15) Leaders, Church: the essentials to choosing church leaders. There are six essentials seen in this passage.

1. Essential 1: to obey Jesus. The disciples had just witnessed the ascension on the mount of Olives (see Deeper Study # 1, Mount of Olives—Lu. 21:37). They now obeyed Christ by returning to Jerusalem. And note: their obedience took tremendous courage, for Jerusalem was the very center of opposition against Christ. They were risking their lives to obey Christ. It would have been much easier to go elsewhere and wait upon and serve God there. But Christ had made His will known and the disciples had committed their lives to obeying Him.

Thought 1. In choosing church leaders, believers have to be in the will of God; they must do the will of God. They cannot know who God’s choice for a leader is unless they are obeying Him. Disobedient and carnal believers end up with disobedient and carnal leaders, that is, with leaders who are fleshy and worldly. They know little if anything about God, His will, and the true spiritual matters of the church and its mission.

Essential 2: to center around the appointed leaders. Note that all eleven of the apostles were present, and they were even meeting in the upper room where the apostles were staying. The building was large, for there were over 120 disciples gathering there (v. 15). (See Deeper Study # 4—Mk. 3:16–19 for a discussion on each of the twelve apostles for more information.)

Thought 1. Leaders appointed by Christ are to be the leaders of the church, and believers must be centered around them if they wish God’s presence and blessings. Too often however, too many turn to other leaders, leaders less godly, less spiritual and less mission-, evangelistic-, and ministry-minded. The result is a dead, formal, self-centered, or worldly and socially minded church.

(Note: there is a huge difference between being ministry-minded and social-minded. The difference is the same as the great gulf between the spirit and the world itself.)

⇒ Being ministry-minded means reaching out to help people both socially and spiritually, leading people to an evangelistic encounter, to a personal relationship with Christ as well as meeting their physical and social needs.

⇒ Being social-minded means reaching out to help people with little if any attention given to evangelism. A social gospel seldom stresses the need for a personal relationship with Jesus Christ.

The church must have and follow spiritual leaders, leaders chosen and appointed by God, if the church is to be a true church of the Lord Jesus Christ.

3. Essential 3: to continue in one accord (see Deeper Study # 1—Ac. 1:14). The disciples were in the upper room for one reason: to seek and wait upon the baptism of the Holy Spirit.

Thought 1. Believers must be of one spirit and mind, focusing their thoughts and concentrating as strongly as they can upon the same purpose. They have one purpose in mind, to seek God for the promise of His Spirit and His presence.

4. Essential 4: to pray steadfastly (proskarterountes). The word is strong.

They continued, persevered, endured, persisted, stuck to praying. For what? For the baptism of the Holy Spirit. They would not cease or stop praying. God’s very special presence and power, His very own Spirit and power, had been promised to them; and they were not going to stop praying until God baptized them in His Spirit and presence. (What a lesson for us!)

5. Essential 5: to have a leader who willingly leads. Peter had failed his Lord and failed Him in a terrible way, tragically denying Him. He had emotionally dropped into the dregs of despair and anguish (see note—Mt. 26:69–75). He could have easily remained defeated, allowing the glances and criticisms of the believers to keep him down, never serving his Lord again. But note: he had gotten up off the ground of despair and defeatism: He was standing forth, willingly serving Christ exactly where Christ had originally appointed him to serve. Peter’s sin and the public’s criticism were not keeping him away from his Lord, nor from serving his Lord. He had failed and failed miserably, but the Lord in His unbelievable mercy and grace had forgiven him and lifted him up, and now the Lord was ready to use Peter as originally planned.

Thought 1. Note that Peter willingly stepped forth. He did not step forth by constraint nor out of fear. Compare what he later said to the leaders of the church.

“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock” (1 Pt. 5:1–3).

6. Essential 6: to heed what the leader says. All 120 believers listened and gave heed to Peter’s leadership. No leader could lead unless the people were willing to follow. God’s presence and blessings depended upon the believers following the leader God had given them.

13 After entering the city, they went to the upstairs room where they were staying. The names of the emissaries were Kefa, Ya‘akov, Yochanan, Andrew, Philip, T’oma, Bar-Talmai, Mattityahu, Ya‘akov Ben-Halfai, Shim‘on “the Zealot,” and Y’hudah Ben-Ya‘akov.

1:13 Luke, the narrator, lists the remaining 11 of the 12 original apostles. The names are the same as those listed in Luke 6:14–16, although some occur in a different order.

James and John appear before Andrew in Acts but not in Luke, perhaps indicating the importance of James and John (along with Peter) as the most influential leaders in the young Church (compare Acts 3:1; 15:13).

14. Continued (ἦσαν προσκαρτεροῦντες). Participle and finite verb, as above. The verb is from καρτερὸς, strong, stanch, and means originally to persist obstinately in. In this sense here, and in Rom. 12:12; 13:6. Hence to adhere firmly to. So in Mark 3:9, “that a small ship should wait on him;” i.e., keep near at hand. The idea of steady persistence is supplied by the Rev., steadfastly.

With one accord (ὁμοθυμαδὸν). See on agree, Matt. 18:19.

In prayer. The best texts omit and supplication.

Mary. Mentioned here for the last time in the New Testament.

Vinvent’s Word Studies New Testament

14 These all devoted themselves single-mindedly to prayer, along with some women, including Miryam (Yeshua’s mother), and his brothers.

14. These all continued with one accord in prayer and supplication. The latter clause is omitted in the Revision. They were waiting for the “promise of the Father,” and the time was spent in worship. There were ten days of prayer, the best preparation for the Pentecostal blessing; an example to all churches which seek an ingathering of souls. With the women. Especially those women who had followed and ministered to the Lord, lingered at his cross, and at his tomb. Mary. This is the last time she is named in the sacred history. Tradition reports that she lived until the near the time of the overthrow of Jerusalem. His brethren. The sons of Joseph and Mary. One of them, James, was afterwards the James of Jerusalem and the author of the Epistle of James. See Acts 15; also Matt. 13:55. They were unbelievers six months before (John 7:5), but now believed. James had seen the risen Lord (1 Cor. 15:7).[24]

14 The presence of the women and the Lord’s family are important to Luke. The Eleven and the women had been followers in the gospel accounts, but Jesus’ family had been less enthusiastic (Mk. 3:21–35; Lk. 8:1–21; see also Lk. 23:49; 24:10). Jesus’ brothers included James, who, according to Paul, had seen the risen Jesus (1 Cor. 15:7) and who would become an important figure in the church during the period covered by Acts.

14. If the Holy Spirit is the divine gift which empowers and guides the church, the corresponding human attitude towards God is prayer. It is as the church prays that it receives the Spirit. So at the outset Luke emphasizes that the disciples spent the time of waiting for the Spirit in an attitude of continuous and united prayer (cf. 2:46f; 4:24ff.). They included among their number the women who were disciples of Jesus (Luke 8:2f.; 23:49; 24:10), at least some of whom had seen the empty tomb, and in particular Mary, the mother of Jesus, together with his brothers (Mark 6:3; John 7:3–5). The family of Jesus were thus among those who became part of the church, and one of them, James, was to assume a leading position in it.

14 bThese all continued with one accord in prayer and supplication, with cthe women, and Mary the mother of Jesus, and with dhis brethren.

These all continued with one accord, with great resolution, notwithstanding all opposition and contradiction they met with, in prayer and supplication, for mercies they wanted, or preventing of the evils they feared. The women; their wives, or such women especially as we read of Matt. 27:55, 56. His brethren; that is, his relations and kinsmen, which frequently in Scripture are called brethren.

Waiting for the Spirit: The Election of Matthias (1:12–26)

Luke’s report of the disciples’ activities as they waited for the Spirit’s promised coming at Pentecost gives a pattern we would do well to emulate if we would prepare for an outpouring of the Spirit in revival. Though Pentecost was a unique inaugural event in the church’s life, the steps that preceded it are essential for any fresh work of the Spirit.

United, Persistent Prayer (1:12–14)* Obedient to their Lord’s command to await the Spirit’s coming in Jerusalem, the disciples return to the city (compare 1:4). They gather in a spacious room above the tumult and prying eyes of street traffic.

The assembly included three elements: the eleven apostles, women and Jesus’ relatives. Luke explicitly names the eleven and in that way establishes the continuity between Jesus’ ministry and the apostolic foundation of the church (compare Lk 6:14–16). Luke also draws attention to the faithful women who accompanied and physically supported Jesus in his ministry. They had witnessed his death and received the first news of his resurrection (Lk 8:1–3; 23:49; 24:1–11). Luke’s discussions of women serve to indicate that barriers of gender are abolished among those who will participate in the church’s witness in power. In referring to Jesus’ family, Luke not only foreshadows the leadership that some of those relatives would exercise (Acts 12:7; 15:13; 21:18) but also highlights Jesus’ messiahship and the link between the church and Israel.

This core of disciples, along with others, engaged in united, persistent prayer. They had not been commanded to pray, only to wait. But Jesus’ own example at his baptism and his teachings, especially regarding how the Spirit would come in response to prayer, probably provided enough guidance (Lk 3:21; 11:13; 18:1, 8). The disciples’ prayer was united, a quality that would characterize their common life under the Spirit’s blessing (Acts 2:46; 4:24; 5:12). Their prayer was persistent. They devoted themselves to set times of daily corporate prayer until God answered from heaven.

The Fulton Street prayer meeting that sparked a revival in America in 1858 began with six people. Within six months there were ten thousand businessmen gathering daily for prayer in New York City, and within two years one million converts were added to the American church (Orr 1953:13). A. T. Pierson said, “There has never been a revival in any country that has not begun in united prayer, and no revival has ever continued beyond the duration of those prayer meetings” (quoted in Orr 1937:47). We must prepare for any fresh outpouring of the Spirit by united, persistent prayer.

14 Singlemindedly. Greek omothumadon, used 10 times? in Acts. The community of believers must be united in heart and mind in order to have power in prayer. The word is used in the Septuagint at Exodus 19:8, where the people of Israel “answered together [Hebrew yachdav, Greek omothumadon], ‘All that Adonai has said we will do.’ ”

Along with the women. Judaism always granted an important place to women; however, in the synagogue men and women are traditionally separated by a dividing wall or curtain (m˒chitzah; see Ep 2:14N). The reason given is that it diminishes sexual attention and passion, which interfere with prayer. But in a powerful prayer meeting such concerns vanish as all turn to God. Moreover, this group functioned more like a family than a congregational assembly. Nevertheless, it is not clear that the phrase, “along with the women,” implies that women and men were together.

Miryam (Yeshua’s mother), and his brothers. See Mt 1:16–2:11, Lk 1:26–2:52, Yn 2:4, 7:3–5 and notes there. Yeshua’s family, however uncertain they may have been before, were convinced of Yeshua’s Messiahship after his resurrection. [25]

1:14 continually devoting themselves to prayer. The pattern of praying in the name of Jesus started at this time (cf. Jn 14:13, 14). with the women. Doubtless they included Mary Magdalene, Mary the wife of Clopas, the sisters Mary and Martha, and Salome. Some of the apostles’ wives also may have been present (cf. 1Co 9:5). Mary the mother of Jesus. See notes on Lk 1:27, 28. Mary’s name does not appear again in the NT. brothers. Jesus’ half-brothers, named in Mk 6:3 as James, Joses, Judas, and Simon. James was the leader of the Jerusalem church (12:17; 15:13–22) and author of the epistle that bears his name. Judas (Jude) wrote the epistle of Jude. At this time they were new believers in Jesus as God, Savior, and Lord, whereas only 8 months earlier John had mentioned their unbelief (Jn 7:5).[26]

–19).

1:14 The first disciples were united in worship, fellowship, and prayer (see also 2:42, 46–47; 4:24–31; 5:12; 12:5; 13:1–3). The faithful women who had been witnesses of Jesus’ crucifixion and resurrection were present (Luke 23:49, 54–56; 24:1–10, 22). • The brothers of Jesus had not believed in him during his ministry (John 7:3–5; cp. Matt 12:46–49), but became his disciples after his resurrection (see “James, the Brother of Jesus” at 15:13–21, p[27]

14 Those linked with the apostles at this stage are specifically the women, Mary the mother of Jesus, and his brothers. Doubtless the women were those who had gone up to Jerusalem from Galilee with Jesus. They supported him out of their personal incomes and were the first witnesses of his resurrection (cf. Lk. 8:2–3; 23:55–24:10).62 Jesus’ mother, Mary, who figured so significantly in the outworking of God’s redemptive plan and who is presented in Luke 1–2 as a model of trust and submission to God’s will, is mentioned for the last time. The disbelief of Jesus’ brothers is recorded in Mark 3:21–35 and John 7:2–10. Perhaps Jesus’ resurrection appearance to James (1 Cor. 15:7) was responsible for the conversion of Joses, Judas, and Simon also (cf. Mk. 6:3). James became the leader of the Jerusalem church (cf. 12:17; 15:13–21; 21:18), and ‘the Lord’s brothers’ were acknowledged alongside the apostles as a distinctive group in the Christian community (cf. 1 Cor. 9:5).63 Luke’s description of the activity of the apostles and those with them at this stage (they all joined together constantly in prayer) is quite emphatic in Greek (houtoi pantes ēsan proskarterountes homothymadon tē proseuchē).64 As they continually devoted themselves to prayer, they did so together (homothymadon), as a fellowship of like-minded believers. If this narrative is read in the light of 1:15–26, it could be argued that the leadership status and authority of the apostles needed confirming after the betrayal of Judas. Luke highlights the unanimity of the Eleven with the women and Jesus’ family because they were significant disciple groups among the believers in those early days.65

The context suggests that they focused their prayers on what they had heard and seen in recent days and asked for the fulfillment of Jesus’ predictions. ‘As they patiently wait on God’s timing, the disciples are praying and readying themselves for their task as a group.’66 Luke 24:53 also makes the point that after the ascension they ‘stayed continually at the temple, praising God’. It is striking that at almost every important turning point in the narrative of God’s redemptive action in Acts we find a mention of prayer (e.g., 1:24; 8:14–17; 9:11–12; 10:4, 9, 30; 13:2–3). Turner observes:

This portrayal is never in danger of suggesting that the true initiative in salvation-history lies in believers, in their determination to pray for specific events to come to pass. God is only fulfilling what he long before promised. Such decisive acts of God as (e.g.) the descent of the Spirit on Jesus, on the disciples at Pentecost, and at Cornelius’s home, take place in a context of prayer, but not obviously as an immediate response to a specific request for the same. Nevertheless, without answering questions of cause and effect, the whole tableau gives a unified picture of the close relationship between prayer and God’s decisive acts of salvation, right up to the parousia (Lk. 18:1ff.).67[28]

14. continued with one accord—knit by a bond stronger than death.

in prayer and supplication—for the promised baptism, the need of which in their orphan state would be increasingly felt.

and Mary the mother of Jesus—distinguished from the other “women,” but “so as to exclude the idea of her having any pre-eminence over the disciples. We find her with the rest in prayer to her glorified Son” [Webster and Wilkinson]. This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition [Alford].

with his brethren—(See on Jn 7:3).[29]

DEEPER STUDY # 1

(1:14) One Accord (homothumadon): the same mind or spirit; oneness of mind and heart. It means to be one in spirit and purpose. Homos means same and thumos means spirit or mind. The believers, all 120 of them in the upper room, were of the same spirit, of the same mind. The idea is they were after the same thing, the baptism of the Holy Spirit. They were focusing and concentrating their thoughts and energies upon seeking God for the promise of His Spirit.

The word is used only eleven times in Scripture, ten of those times are found in Acts, one is found in Romans.

⇒ One accord in prayer (Acts 1:14; 4:24).

⇒ One accord in one place (Acts 2:1).

⇒ One accord in daily worship and the Lord’s supper (Acts 2:46; 5:12).

⇒ One accord in obedience (Acts 8:6).

⇒ One accord in a business meeting (Acts 15:25).

⇒ One accord is needed to glorify God (Ro. 15:6).

The phrase “one accord” is also used to refer to the unity of unbelievers and enemies of the gospel (Acts 7:57; 12:20; 18:12; 19:29).

DEEPER STUDY # 2

(1:14) Jesus Christ, Family: note who was present in the upper room.

1. The eleven apostles.

2. The women, probably including the wives of the apostles and the other women who followed Jesus Christ (Lk. 8:2–3; Mt. 27:55; 27:61; 28:9f; Mk. 15:40, 47; 16:1; Lk. 23:49, 55; 24:1).

3. Mary, the mother of Jesus.

4. The brothers of Jesus: James, Joseph (Joses), Simon, and Judas (Mt. 13:55; Mk. 6:3). Before the resurrection they rejected Jesus’ claims, but after His resurrection they became believers. James was given a personal appearance and revelation by the risen Lord (1 Cor. 15:7). He became the pastor of the great church in Jerusalem.

POCB Commentary Acts

1:14 prayer Luke often shows how God uses prayer to work in and through His Church (e.g., 4:24–30; 16:25; 21:5).

the women and Mary the mother of Jesus The mention of women in Luke’s account (9:36; 16:14; 21:9) reflects his theological emphasis that all people (Jew and Gentile, rich and poor, men and women) are included in the community and mission of the Church.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:14). Bellingham, WA: Lexham Press.

15 During this period, when the group of believers numbered about 120, Kefa stood up and addressed his fellow-believers:

1:15 Peter stood up Peter is portrayed throughout Luke and Acts as one of the primary leaders among the apostles—although that does not mean he possessed sole authority (15:6,22–23) or was beyond rebuke (see Gal 2:11–14 and note; compare note on Acts 1:13).

16 “Brothers, the Ruach HaKodesh spoke in advance through David about Y’hudah, and these words of the Tanakh had to be fulfilled. He was guide for those who arrested Yeshua—

1:16 it was necessary that the scripture be fulfilled Peter’s speech continues its emphasis on the fulfillment of Scripture. In v. 20, Peter explains that he has in mind two psalms of David being fulfilled via Judas’ actions.

Peter interprets Judas’ betrayal of Jesus as, though evil, ultimately used by God for His purposes of saving sinners, since it led to Jesus’ sacrificial death (compare Luke 22:21–22; Matt 26:23–25; John 13:18–30). The Gospel of Luke’s depiction of Jesus shows how Jesus’ entire mission aligns with what was prophesied about Him (e.g., Luke 4:16–21).

17 he was one of us and had been assigned a part in our work.”

18 (With the money Y’hudah received for his evil deed, he bought a field; and there he fell to his death. His body swelled up and burst open, and all his insides spilled out.

1:18 this man acquired a field Acts records that Judas purchased the property himself with the 30 pieces of silver the Jewish religious leaders had paid him for betraying Jesus (Matt 26:14–15) and died in a gruesome manner, falling and bursting open in the field. Matthew records that these religious leaders bought the field with Judas’ money after Judas had hung himself (Matt 27:3–8). The two accounts could provide different aspects of the same episode: Judas hung himself, and his body fell and burst open on the ground; the religious leaders then bought the property in his name following his suicide.

19 This became known to everyone in Yerushalayim, so they called that field Hakal-D’ma—which in their language means “Field of Blood”).

1:19 their own language Aramaic, the primary language spoken by Jews in the first-century ad.

Akeldama The exact location of this field is uncertain. It may be on the southeast side of the Hinnom Valley, which is on the southwest side of Jerusalem.[30]

20 “Now,” said Kefa, “it is written in the book of Psalms,

‘Let his estate become desolate,

let there be no one to live in it’;a

and

‘Let someone else take his place as a supervisor.’b

1:20 it is written in the book of Psalms Peter claims two psalms foretell God’s judgment upon Judas (citing Psa 69:25) and the need for his replacement (Psa 109:8). These are psalms of David (compare Acts 1:16). Just as God judged David’s betrayers, so He has judged and punished Judas, the one who betrayed the Son of David (Jesus).[31]

21 Therefore, one of the men who have been with us continuously throughout the time the Lord Yeshua traveled around among us,

1:21 during all the time The new apostle must have been a companion of Jesus and His disciples from the beginning of His earthly ministry to the end, especially the defining moments—John the Baptist’s time, seeing the resurrected Jesus, and witnessing Jesus’ ascension. These moments pointed the disciples toward a true understanding of who Jesus is and what He came to accomplish. The apostle who replaces Judas must be able to bear witness to all that occurred in Jesus’ ministry and have been the beneficiary of the whole of Jesus’ ministry.

went in and went out Judas’ replacement had to have personally interacted with Jesus during His earthly ministry. This is so that the new apostle can be a legitimate and effective eyewitness alongside the other apostles, as Jesus had specified (see v. 8).[32]

22 from the time Yochanan was immersing people until the day Yeshua was taken up from us—one of these must become a witness with us to his resurrection.”

23 They nominated two men—Yosef Bar-Sabba, surnamed Justus, and Mattityahu.

1:23 Joseph called Barsabbas (who was called Justus) and Matthias Neither of these figures appears elsewhere in the nt. Although the narrative of Acts does not provide details about Joseph (Justus) and Matthias, it implies that both men were worthy candidates to replace Judas among the disciples.

24 Then they prayed, “Lord, you know everyone’s heart. Show us which of these two you have chosen

1:24 who know the hearts of all This description of God also occurs in 15:8. The disciples acknowledge that God perceives their needs and their motives and will guide them in the way that is best.

you have chosen Just as the Lord Jesus had chosen the original twelve apostles, so He will choose Judas’ replacement as well. The Greek word used here for choosing also appears in v. 2.

25 to take over the work and the office of emissary that Y’hudah abandoned to go where he belongs.” 26 Then they drew lots to decide between the two, and the lot fell to Mattityahu. So he was added to the eleven emissaries.

1:25 his own place This could refer either to Judas abandoning his role as Jesus’ apostle to take up his role as Jesus’ traitor, or to Judas departing this life in condemnation and taking his place in death or hell.

1:26 they cast lots The practice of casting lots is known from the ot. The ot depicts certain types of lot casting not as a matter of chance but as an opportunity for God to make His will known in an unmistakable way (e.g., Lev 16:8; Josh 18:6, 8).

added The Greek word used here, synkatapsēphizomai, denotes an official enrollment into the ranks of the apostles: Matthias becomes one of the twelve apostles.

2:1–13 The coming of the Holy Spirit at Pentecost marks the official inauguration of the new covenant and serves as a witness to the nation of Israel. The Church’s reception of the Holy Spirit, preaching, and sudden growth testify to the reality of Christ’s resurrection and His ongoing reign.[33]

v. verse

vv. verses

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vv. verses

[5] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 7). Chattanooga, TN: Leadership Ministries Worldwide.

[6] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 7). Chattanooga, TN: Leadership Ministries Worldwide.

[8] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 8). Chattanooga, TN: Leadership Ministries Worldwide.

Mount Sinai Also called Horeb. It is the mountain in the wilderness where Yahweh entered into a covenant with the nation of Israel after bringing them out of slavery in Egypt; also where He reveals Himself to Moses (Exod 3) and gives him the law (Exod 19).

[9] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:3). Bellingham, WA: Lexham Press.

g The number forty is significant, for it speaks of transformation and completeness through testing. Jesus was tempted for forty days, the deluge during Noah’s day lasted forty days and nights, Moses met with God for forty days on Sinai, Israel wandered for forty years, and Elijah fasted for forty days. Jesus spent forty days appearing to his disciples to teach them that a day of completeness and transformation had arrived. It took them forty days to comprehend that Christ’s kingdom was spiritual, not political.

h The world is still waiting to see “many convincing signs” from our lives signifying that we too have been raised from the dead. Spiritual fruit and spiritual power provide these signs.

[10] Simmons, B. (Trans.). (2017). The Passion Translation: New Testament (Ac 1:3). BroadStreet Publishing.

[11] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 8–9). Chattanooga, TN: Leadership Ministries Worldwide.

[12] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (p. 9). Chattanooga, TN: Leadership Ministries Worldwide.

& and

[15] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 9–11). Chattanooga, TN: Leadership Ministries Worldwide.

v. verse

v. verse

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[17] Leadership Ministries Worldwide. (2003). The Acts of the Apostles (pp. 11–12). Chattanooga, TN: Leadership Ministries Worldwide.

[18] Simmons, B. (Trans.). (2017). The Passion Translation: New Testament (Ac 1:7). BroadStreet Publishing.

[19] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:8). Bellingham, WA: Lexham Press.

d Or “Samaria,” a term used for a distant province populated by another people group.

e See Matt. 24:14.

[20] Simmons, B. (Trans.). (2017). The Passion Translation: New Testament. BroadStreet Publishing.

v. verse

[22] Goldsworthy, M. (2012, 2016). The Kingdom of God: Already but Not Yet. In Faithlife Study Bible. Bellingham, WA: Lexham Press.

[23] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:12). Bellingham, WA: Lexham Press.

v. verse

Rev. Revised Version of the New Testament.

[24] Johnson, B. W. (1891). The people’s New Testament: with explanatory notes (p. 418). St. Louis, MO: Christian Publishing Company.

b ch. 2:1, 46.

c Luke 23:49, 55. & 24:10.

d Mat. 13:55.

* 1:12 The rabbis ingeniously calculated a Sabbath day’s walk as two thousand cubits, or three-quarters of a mile (about eleven hundred meters), by interpreting Exodus 16:29 in the light of Numbers 35:5 (m. Soṭa 5:3).

1:13 It is hard to establish definite links between this upstairs room and the site of the Last Supper (Lk 22:11–13) or of the resurrection appearances (24:36). It is also not clear whether this is the house of John Mark’s mother, Mary (Acts 12:12).

Simon the Zealot was probably a member of the nationalistic Jewish faction who were spiritual heirs of the Hasmonean insurgents (Josephus Jewish Wars 2.651; 4.160; 1 Maccabees 2:27).

1:14 Women could refer to wives of the apostles (Lake and Cadbury 1979:11), but F. F. Bruce says they are the women who accompanied Jesus in his ministry and were present at the cross (1951:74).

[25] Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Ac 1:14). Clarksville: Jewish New Testament Publications.

[26] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ac 1:14). Nashville, TN: Thomas Nelson Publishers.

[27] New Living Translation Study Bible. (2008). (Ac 1:13–14). Carol Stream, IL: Tyndale House Publishers, Inc.

62 B. R. Gaventa, The Acts of the Apostles, Abingdon New Testament Commentaries (Nashville, Abingdon, 2003), 68, correctly opposes the view represented in Codex D that these women were wives of the apostles rather than being disciples and witnesses in their own right.

63 According to Bruce 1990, 106–7, the burden of proof lies on those who would understand ‘the brothers of Jesus’ to be other than ‘uterine brothers’ in the normal sense. Barrett 1994, 89–90, observes that ‘the earthly family of Jesus is now taken up into his spiritual family (cf. Mk. 3:31–35)’.

64 The periphrastic imperfect (ēsan proskarterountes homothymadon) emphasizes the continuous nature of this activity. Luke uses the verb proskartereō six times in Acts, with the sense of ‘devotion or adherence to’ a person (8:13; 10:7) or an activity such as prayer or teaching (1:14; 2:42, 46; 6:4). The adverb homothymadon (‘of one mind, together’) is used ten times, to highlight the exemplary unity of Christians (1:14; 2:1, 46; 4:24; 5:12; 15:25; cf. 8:6), but also the unanimity of their opponents (7:57; 18:12; 19:29; cf. 12:20).

65 Cf. Estrada, Followers, 104–50, 234–35.

66 Bock 2007, 79.

67 M. M. B. Turner, ‘Prayer in the Gospels and Acts’, in D. A. Carson (ed.), Teach Us to Pray: Prayer in the Bible and the World (Grand Rapids: Baker; Exeter: Paternoster, 1990), 74–75. Cf. P. T. O’Brien, ‘Prayer in Luke-Acts’, TynB 24 (1973), 111–27; A. A. Trites, ‘The Prayer-Motif in Luke-Acts’, in C. H. Talbert (ed.), Perspectives on Luke-Acts (Edinburgh: Clark, 1978), 168–86; S. F. Plymale, The Prayer Texts of Luke-Acts (New York: Lang, 1991).

[28] Peterson, D. G. (2009). The Acts of the Apostles (pp. 117–118). Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company.

[29] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 174). Oak Harbor, WA: Logos Research Systems, Inc.

Hinnom Valley The valley southwest of Jerusalem, notorious as the alleged site of child sacrifice in ot times.

[30] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:19). Bellingham, WA: Lexham Press.

a Psalm 69:26(25)

b Psalm 109:8

[31] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:20). Bellingham, WA: Lexham Press.

[32] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:21). Bellingham, WA: Lexham Press.

[33] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:26–2:13). Bellingham, WA: Lexham Press.