Acts 1

SOME one has said that this Book might be called “The Acts of the Holy Spirit.” And there is much to support this view of it. The Book opens with the Saviour’s promise of the Spirit (i. 4, 8; cp. John xiv. 16, 26; xv. 26; xvi. 7-13), followed by the Ascension (i. 9), and the prayerful waiting of the disciples at Jerusalem (i. 14). Then comes the great manifestation of the Spirit’s power at Pentecost (ii. 1-4) and the linking up of the Old Testament with the new era that had dawned upon the world (ii. 17-21). The immediate result is the transformation of character in the Apostles themselves and in the persons to whom they preached. Peter, who had denied his Master, becomes foremost in proclaiming Him as the risen and exalted Lord (ii. 32-36; iii. 13, 26; iv. 10-12) and “filled with the Holy Spirit” confronts with boldness the Jewish rulers (iv. 8-13). Upon the people of Jerusalem and the visitors there the words of Peter produce such an impression that, conscience-stricken, they repent, and three thousand of them become followers of the crucified Nazarene (ii. 37, 41). The practical consequence is a new spirit of brotherhood and unselfishness (ii. 42-46; iv. 32-35).

Thus the foundations of the Christian Church were laid. And when men are needed as workers, as martyrs, and as missionaries, it is men “filled with the Holy Spirit” who are chosen (vi. 3), and it is that Spirit that enables them to suffer and to die (vii. 54). When the Apostles and Evangelists began to preach among the Samaritans, then, too, the Holy Spirit accompanied them and their message (viii. 14) and directed them in their personal appeals (viii. 29). All through the new Christian communities in Judæa, Samaria, and Galilee, the Spirit’s influence was felt (ix. 31), and in the great forward movement, which began in the house of Cornelius, for the evangelisation of the Gentiles, the same power was manifested (x. 44-47). When Barnabas and Saul set forth on their first missionary voyage, it is under the guidance of the Holy Spirit (xiii. 2, 4); and later on their plans are altered in obedience to His will (xvi. 6, 7); the infant Church at Ephesus is encouraged by the tokens of His presence (xix. 6), and its elders are reminded by St. Paul that their office is due to Him (xx. 28). The last utterance of that apostle recorded in the Acts is a declaration that the same Divine Spirit to whom he owed so much inspired, and spoke by, the lips of the great Old Testament prophet (xxviii. 25). Thus the Book closes, as it began (i. 16; ii. 17-21), by linking up the Old Testament and the New.

The Book was written by St. Luke about A.D. 80. The reader who desires to study in detail the evidences of its historical accuracy may be referred to such works as Sir William Ramsay’s The Church in the Roman Empire and St. Paul the Traveller and the Roman Citizen, Paley’s Horæ Paulinæ, Chase’s Credibility of the Book of the Acts of the Apostles, and for its practical lessons to Dr. Charles Brown’s work in The Devotional Commentary, and Professor G. T. Stokes’s volumes in The Expositor’s Bible.

1. Theophilus. See Luke i. 3, and note. began both to do and teach. “A very common idiomatic expression for both did and taught.” Cp. Mark v. 17, and many other passages in the Gospels. There is no emphasis on began (Westcott). 2 through the Holy Ghost. Luke is referring to our Lord’s personal presence with His disciples, before the Spirit was given; and the passage must therefore be understood as stating that the Holy Spirit in Christ instructed and commissioned the apostles.

3 after His passion. Or, “after His suffering,” infallible proofs. One word in original, rendered in R.V. simply “proofs.” The Greek word means positive (or convincing) proofs. “Infallible” is due to the Geneva (English) version.

being seen of them. Or, as R.V., “appearing unto them”: i.e., from time to time. See note on Matt. xxviii. 1.

forty days. This is the only intimation of the length of the period during which the risen Saviour remained on earth.

speaking [of] the things, etc. See notes on vers. 6, 7, and on Matt. iii. 2.

4 being assembled together. In Jerusalem (Luke xxiv. 47, 49).

the promise of the Father. See notes on Luke xxiv. 49; John xiv. 16, 17.

5 with (“in,” R.V. marg.) the Holy Ghost. “With water,” as an outward symbol; but “in the Holy Ghost,” as the essential element of spiritual life. So in Luke iii. 16.

6 were come together. Near Bethany (Luke xxiv. 50); on a subsequent occasion to that noted in ver. 4.

wilt Thou at this time restore? etc. R.V., “Dost Thou at this time restore?” The question refers chiefly to the time (see ver. 7); but it implies a hope that the restoration of the Hebrew monarchy would be one result of the Lord’s work.

7 the times or the seasons. Rather, as R.V., “times or seasons”: a general statement. Our Lord’s statement here has too often been forgotten by well-meaning Christians, who speculate and dogmatise about future events.

which the Father hath put, etc. Lit., “which the Father fixed (or settled) in [the exercise of] His own authority.” He will not reveal these secrets of His government; but He will give you “power” by “the Holy Ghost coming upon you,” to fit you for your own special privilege and duty as my witnesses to the world (ver. 8). See John xv. 27. This would be the real way to help forward the coming of Christ’s true kingdom, while to the apostles themselves the exchange of idle speculations for practical work would be every way beneficial.

8 ye shall be witnesses unto me (R.V., “my witnesses,” according to var. read.), etc. Their work is here designated in its beginning, progress, and ultimate extent; corresponding to the three periods of the following history.

Samaria. See note on Matt. x. 5.

9. He was taken up. Cp. Luke xxiv. 51. Our Lord did not simply disappear, as on former occasions (see Luke xxiv. 31, etc.); but “as they were looking” (R.V.), He was raised up, and a cloud (the symbol of the Divine presence, Psa. civ. (3) took Him away from their eyes, or sight.

10 looked. “Were looking intently”; “gazing”; a stronger word than that in vers. 9, 11.

two men. Angels in human form (cp. Luke xxiv. 4 with John xx. 12).

11 in like manner. Visibly in person as a man; in the clouds, and with angels as His attendants.

12. Olivet. Probably from the eastern slope of the Mount of Olives, near Bethany (Luke xxiv. 50).

which is from Jerusalem, etc. Rather, as R.V., “which is nigh unto Jerusalem, a sabbath day’s journey off.” About a mile, the extent to which the Jews allowed themselves to go on the sabbath. It is said to have been originally fixed by the distance from the Tabernacle to the extremity of the camp in the wilderness. The village of Bethany was fifteen furlongs from Jerusalem (John xi. 18).

13 an upper room. Rather, “the upper room”

(“upper chamber,” R.V.), where they daily met together for prayer and converse.

Peter, etc. See note on Matt. x. 2. Luke here mentions the greater number of the Twelve for the last time.

14 with one accord. With entire harmony of feeling. The same word is used, Rom. xv. 6.

with the women. Rather, “with women”; “with some women” (Weymouth).

Mary the mother of Jesus. Mary here appears for the last time in Scripture; and is mentioned only as uniting with the disciples in prayer; not as exercising any sort of authority, not even as giving counsel to the apostles.

His brethren. See notes on Matt. xiii. 55; John vii. 2-5; 1 Cor. xv. 7.

15 in those days. Between the ascension of our Lord and Pentecost.

Peter stood up. Peter appears foremost in speech and action among the apostles, both in their private counsels, and in their intercourse with the people; but we never find him claiming or exercising any authority either over the rest, or independently of them.

the number, etc. There were doubtless many more in Galilee: see 1 Cor. xv. 6.

16. Men [and] brethren. Simply, “Brethren,” as in R.V. The form, “Men, brethren” was the Greek mode of respectful address. See ii. 29, 37; vii. 2; xiii. 15; xv. 7; xxiii. 1, etc.

18 purchased. Lit., “obtained” or “acquired.” The priests bought the field with the money that Judas returned to them, so that rhetorically the acquisition is said to be made by himself. From the price of his treachery “he gained” only “a field,” where blood was paid for blood. Hence the name given to it: cp. Matt. xxvii. 3-8. (This and the next verse are best regarded as a parenthesis introduced by Luke: so R.V.)

falling headlong. That is, he fell forward on his face. Cp. Matt. xxvii. 5. It has been suggested that in his throwing himself from a height, or a branch of a tree, the rope broke by which he intended to strangle himself, so that he fell forward, and was dashed to pieces (Papias). In Matt. xxvii. 5, his own act is told, showing that he felt himself accursed (Deut. xxi. 23); here his additional sufferings and the actual cause of death are narrated.

19 (And it was known, etc.) The historian’s own words.

their proper (their own) tongue. Or, “dialect.” The Western Aramaic or Syriac, which was spoken by the Jews after their captivity in Babylon.

20. For it is written. This refers to ver. 16: “the Scripture concerning Judas must be fulfilled; for,” etc.

bishopric. Rather, as R.V., “office”; literally, “overseership”; “his work” (Weymouth). The quotations are from two separate Psalms (lxix. and cix.), both referring to malignant treachery against a righteous sufferer and to its doom. Whatever the immediate historical occasions of these Psalms, their typical and prophetic reference is striking.

21 of these men, etc. A personal knowledge of what the Lord had done and taught was a necessary qualification for an apostle, as his first duty was that of a witness: see John xv. 27; Mark iii. 14, and notes.

22 the baptism of John. Just as it was closing, our Lord began His public work, of which His

“resurrection” was the crowning act and evidence; and it was preached as such to Jews and Gentiles (ii. 32; xvii. 31).

must one be ordained to be a witness. The original is simply, “must one become a witness” (R.V.).

23 they appointed. “They (probably the whole company) set up (i.e., nominated) two”; who may have been the only persons within reach possessing the necessary qualifications.

Barsabas . . . and Matthias. Nothing is known of either Barsabas (Barsabbas, R.V.) or Matthias. They may have belonged to “the seventy” (Luke x. 1). Joseph being a common name, his patronymic Barsabbas (son of Sabba) is added, as well as his Roman name “Justus.” The Jews when among Gentiles commonly used a Gentile name bearing some resemblance to their Hebrew names: see xiii. 9. Another Barsabbas is mentioned (xv. 22) as a man of note in the church.

24. Thou, Lord. Probably addressed to the glorified Saviour, who had appointed the other eleven.

show . . . Thou hast chosen. i.e., by the falling of the lot upon him (see ver. 26).

25 part. Judas, forfeiting “the position” of which he had proved himself unworthy, went to “the place” for which he had shown himself fit. The future punishment of the wicked is not of arbitrary appointment, but is suited to character.

by transgression fell. One word in original, “transgressed”; rendered in R.V., “fell away.”

26 their lots. Rather, according to the best reading, “lots for them,” R.V.; i.e., for those who were nominated. Their names were probably written on two tablets, which were shaken in a vessel, or in the lap of a robe (see Prov. xvi. 33), and he whose lot fell out first was the person designated. This usage was very ancient (see Lev. xvi. 8; Numb. xxvi. 55, 56); but no subsequent instance of it occurs in the New Testament.

that dwell. See note on ver. 5, where the same word is used.