Acts 1

Acts 1:1

#John 19:6|

They cried out, saying, Crucify him, crucify him! Thus Pilate’s expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.

Pilate saith unto them, Take him yourselves, and crucify him: for I find no crime in him. In this sentence, “ye” and “I” are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: “I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves.”

(TFG 715)

Acts 1:2

#John 19:7|

We have a law, and by that law he ought to die, because he made himself the Son of God. Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; namely: that of blasphemy (#Leviticus 24:16|). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.

(TFG 715)

Acts 1:3

#John 19:8|

When Pilate therefore heard that saying, he was the more afraid. The words of Jesus at #John 18:37| and the message from his wife had already filled Pilate with fear, and this saying added to it because the Roman and Grecian mythologies told of many incarnations; and, influenced by the calm presence of Jesus, Pilate readily considered the possibility of such a thing.

(TFG 715)

Acts 1:4

#John 19:9|

And he entered into the Praetorium again. Taking Jesus with him for private examination.

And saith unto Jesus, Whence art thou? But Jesus gave him no answer. Pilate sought to know whether Jesus were of heaven or of earth; but Jesus did not answer, for the motive of the question was not right. Pilate did not wish an answer that he might give or withhold worship; but that he might know how strenuously he should defend Jesus. But innocent life is to be defended at all hazards, and it matters not whether it be human or divine. Pilate, therefore, already knew enough to enable him to discharge his duties.

(TFG 715-716)

Acts 1:5

#John 19:10|

Knowest thou not that I have power to release thee, and have power to crucify thee? Pilate intimates that Jesus should treat his questions with more courtesy since his good will and favor are not to be despised. But the words lay bare the corrupt heart of Pilate, and form a prophecy of the sin which he committed. Judges must hear and give sentence according to truth, uninfluenced by good will or favor. But Pilate, to please the Jews, crucified Jesus, reversing the sentence which he here suggests that he might render to please Jesus.

(TFG 716)

Acts 1:6

#John 19:11|

Therefore he. Caiaphas.

that delivered me unto thee hath the greater sin. Judas is spoken of as having delivered Jesus–#John 18:2,5| (the same word being translated both “betrayed” and “delivered”), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate’s sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above–#Psalms 75:6,7 Isaiah 44:28 Romans 13:1|); but Pilate’s sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers–those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.

(TFG 716)

Acts 1:7

#John 19:12|

Upon this Pilate sought to release him. As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration.

But the Jews cried out, saying, If thou release this man, thou art not Caesar’s friend: every one that maketh himself a king speaketh against Caesar. Whatever Pilate’s demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Caesar’s standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.

(TFG 717)

Acts 1:8

#John 19:13|

He brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.

(TFG 717)

Acts 1:9

#John 19:14|

Now it was the Preparation of the passover. See TFG “#John 13:1|”.

It was about the sixth hour. It is likely that John uses the Roman method of counting time, and means 6 A.M. See TFG “#John 4:6|”. John notes also the exact hour day and hour.

And he saith unto the Jews, Behold, your King! As he had tried to waken their compassion by saying, “Behold, the man!” (#John 19:5|), so he now made a final attempt to shame them by saying, “Behold, your King!”

(TFG 717)

Acts 1:10

#John 19:15|

The chief priests answered, We have no king but Caesar. Carried away by the strong emotions of the moment, the official organs of the Jewish theocracy proclaimed Caesar to be their only king, thus yielding with Jesus their claims to independence and their hopes in a Messiah. This is a most significant fact. When their ancestors rejected Jehovah as their king (#1 Samuel 12:12|), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Caesar of their choice would do to them (#Lu 19:41-44 23:27-31|). They committed themselves to the tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.

(TFG 717-718)

Acts 1:11

#John 19:16|

Then therefore. Mark (#Mr 15:15|) mentions the scourging to show that it preceded the crucifixion, but we see from John’s account that the scourging took place somewhat earlier in the proceeding (#John 19:1|).

He delivered him to them to be crucified. Pilate delivered Jesus to the punishment, but not into their hands; he was led forth and crucified by Pilate’s soldiers, who first mocked him, as the next paragraph shows.

(TFG 718)

Acts 1:12

#John 19:17|

CXXXIII. THE CRUCIFIXION. A. ON THE WAY TO THE CROSS. (Within and without Jerusalem. Friday morning.) #Matthew 27:31-34 Mr 15:20-23 Lu 23:26-33 John 19:17|

Unto the place called The place of a skull, which is called in Hebrew, Golgotha. See TFG “#Mr 15:22|”.

Acts 1:13

#John 19:18|

CXXXIII. THE CRUCIFIXION. B. JESUS CRUCIFIED AND REVILED. HIS THREE SAYINGS DURING FIRST THREE HOURS. (Friday morning from nine o’clock till noon.) #Matthew 27:35-44 Mr 15:24-32 Lu 23:33-43 John 19:18-27|

Where they crucified him. See TFG “#Mr 15:24|”.

And with him two others, on either side one, and Jesus in the midst. See TFG “#Mr 15:27|”.

(TFG 726)

Acts 1:14

#John 19:19|

And Pilate wrote a title also, and put it on the cross See TFG “#Mr 15:26|”.

Acts 1:15

#John 19:20|

And it was written in Hebrew, and in Latin, and in Greek. These three language were respectively those of religion, law and philosophy; but Pilate made use of them because all three were spoken by people then in Jerusalem.

(TFG 726)

Acts 1:16

#John 19:21,22|

Write not, The King of the Jews; but that he said, I am King of the Jews. The rulers smarted under this title which Pilate had tauntingly written. They had insisted that Jesus’ kingship was dangerous enough to justify his crucifixion; but now (if politically and temporally interpreted) they admit that his kingship was an idle claim, a mere matter of words.

(TFG 727)

Acts 1:18

#John 19:23|

The soldiers . . . took his garments and made four parts, to every soldier a part; and also the coat. See TFG “#Mr 15:24|”.

Now the coat was without seam, woven from the top throughout. This was the tunic or undergarment. It reached from the shoulders to the knees. Ordinarily it was in two pieces, which were fastened at the shoulders by clasps; but Josephus tells us that the tunic of the high priest was an exception to this rule, being woven without seam (The Antiquities of the Jews, 3.7.4). Thus in dividing the Lord’s garments, they found a suggestion of his high priesthood.

(TFG 726)

Acts 1:19

#John 19:24|

They parted my garments among them, And upon my vesture did they cast lots. See #Psalms 22:18|.

Acts 1:20

#John 19:25|

These things therefore the soldiers did. Even their small part was the subject of minute prophecy.

But there were standing by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. For comment on these four women, see TFG “Mr 15:40”, additional note there.

Acts 1:21

#John 19:26|

The disciple standing by whom he loved. John.

Woman, behold thy son! By using the title “woman” Jesus addressed his mother at the end of his ministry with the same word which he had used at its beginning. See TFG “#John 2:4|”. Thus he cut her off from all parental authority over him.

(TFG 729)

Acts 1:22

#John 19:27|

Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own home. In this last hour our Lord bestows upon his helpless mother the disciple whom he loved, who was then in the flower of his manhood. All of Christ’s disciples are thus appointed by him protectors of the helpless, but few recognize the behest as John did.

(TFG 729)

Acts 1:23

#John 19:28|

CXXXIII. THE CRUCIFIXION. C. DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS, JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH. #Matthew 27:45-56 Mr 15:33-41 Lu 23:44-49 John 19:28-30|

I thirst. For comment on Jesus’ physical condition, see TFG “Mr 15:35”.

Acts 1:24

#John 19:29|

So they put a sponge full of the vinegar upon hyssop, and brought it to his mouth. See TFG “#Mr 15:36|”.

Acts 1:25

#John 19:30|

It is finished. He had come, had ministered, had suffered, and had conquered. There now remained but the simple act of taking possession of the citadel of the grave, and the overthrowing of death. By his righteousness Jesus had triumphed in man’s behalf and the mighty task was accomplished.

And he bowed his head, and gave up his spirit. See #John 10:18|. See TFG “#Mr 15:37|” for comparison.

(TFG 731)

Acts 1:26

#John 19:31|

CXXXIII. THE CRUCIFIXION. D. JESUS FOUND TO BE DEAD. HIS BODY BURIED AND GUARDED IN THE TOMB. #Matthew 27:57-66 Mr 15:42-47 Lu 23:50-56 John 19:31-42|

The Preparation. See TFG “#Mr 15:42|”.

That the bodies should not remain on the cross upon the sabbath (for the daye of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. The Romans left the bodies of criminals hanging upon the cross until beasts and birds of prey, or putrefaction, removed them. But the Jewish law forbade that a body should hang over night; for a dead body was accursed, and so the day following might be polluted by the curse which attached to it (#Deuteronomy 21:23 Joshua 8:29 10:26|; Josephus, The Wars of the Jews, 4.5.2). The context suggests that the Jews had grown lax with regard to this law on account of the trouble of obtaining the consent from the Romans required to carry it out. But as the Sabbath in this instance was that of the passover week, and as they were ready enough to do anything to show that Jesus was an extraordinary criminal, they asked Pilate that their law might be observed. Instead of killing the criminals, they broke their legs, which rendered recovery impossible, since putrefaction almost immediately set it.

(TFG 733-734)