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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
<CENTER>
<BR><FONT SIZE=+3><B>A C T S.</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
The inspired historian begins his narrative of the Acts of the
Apostles,
I. With a reference to, and a brief recapitulation of, his gospel, or
history of the life of Christ, inscribing this, as he had done that, to
his friend Theophilus,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:1,2">ver. 1, 2</A>.
II. With a summary of the proofs of Christ's resurrection, his
conference with his disciples, and the instructions he gave them during
the forty days, of his continuance on earth,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:3-5">ver. 3-5</A>.
III. With a particular narrative of Christ's ascension into heaven, his
disciples' discourse with him before he ascended, and the angels'
discourse with them after he ascended,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:6-11">ver. 6-11</A>.
IV. With a general idea of the embryo of the Christian church, and its
state from Christ's ascension to the pouring out of the Spirit,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:12-14">ver. 12-14</A>.
V. With a particular account of the filling up of the vacancy that was
made in the sacred college by the death of Judas, by the electing of
Matthias in his room,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:15-26">ver. 15-26</A>.</P>
</FONT>
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<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Proofs of Christ's Resurrection; Christ's Address to His Apostles.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 The former treatise have I made, O Theophilus, of all that
Jesus began both to do and teach,
&nbsp; 2 Until the day in which he was taken up, after that he through
the Holy Ghost had given commandments unto the apostles whom he
had chosen:
&nbsp; 3 To whom also he showed himself alive after his passion by
many infallible proofs, being seen of them forty days, and
speaking of the things pertaining to the kingdom of God:
&nbsp; 4 And, being assembled together with <I>them,</I> commanded them
that they should not depart from Jerusalem, but wait for the
promise of the Father, which, <I>saith he,</I> ye have heard of me.
&nbsp; 5 For John truly baptized with water; but ye shall be baptized
with the Holy Ghost not many days hence.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
In these verses,
I. Theophilus is put in mind, and we in him, of St. Luke's gospel,
which it will be of use for us to cast an eye upon before we enter upon
the study of this book, that we may not only see how this begins where
that breaks off, but that, <I>as in water face answers to face,</I> so
do the acts of the apostles to the acts of their Master, the acts of
his grace.</P>
<P> &nbsp; &nbsp; &nbsp;
1. His patron, to whom he dedicates this book (I should rather say his
<I>pupil,</I> for he designs, in dedicating it to him, to instruct and
direct him, and not to crave his countenance or protection), is
Theophilus,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:1"><I>v.</I> 1</A>.
In the epistle dedicatory before his gospel, he had called him <I>most
excellent Theophilus;</I> here he calls him no more than <I>O
Theophilus;</I> not that he had lost his excellency, nor that it was
diminished and become less illustrious; but perhaps he had now quitted
his place, whatever it was, for the sake of which that title was given
him,--or he was now grown into years, and despised such titles of
respect more than he had done,--or Luke was grown more intimate with
him, and therefore could address him with the more freedom. It was
usual with the ancients, both Christian and heathen writers, thus to
inscribe their writings to some particular persons. But the directing
some of the books of the scripture so is an intimation to each of us to
receive them as if directed to us in particular, to us by name; for
<I>whatsoever things were written aforetime were written for our
learning.</I></P>
<P> &nbsp; &nbsp; &nbsp;
2. His gospel is here called <I>the former treatise which he had
made,</I> which he had an eye to in writing this, intending this for a
continuation and confirmation of that, <B><I>ton proton
logon</I></B>--<I>the former word.</I> What is written of the gospel is
the word as truly as what was spoken; nay, we now know no unwritten
word that we are to give credit to, but as it agrees with that which is
written. He made the former treatise, and now is divinely inspired to
make this, for Christ's scholars must <I>go on towards perfection,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+6:1">Heb. vi. 1</A>.
And therefore their guides must help them on, must <I>still teach the
people knowledge</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+12:9">Eccl. xii. 9</A>),
and not think that their former labours, though ever so good, will
excuse them from further labours; but they should rather be quickened
and encouraged by them, as St. Luke here, who, because he had laid the
foundation in a former treatise, will build upon it in this. Let not
this therefore drive out that; let not new sermons and new books make
us forget old ones, but put us in mind of them, and help us to improve
them.</P>
<P> &nbsp; &nbsp; &nbsp;
3. The contents of his gospel were <I>that, all that, which Jesus began
both to do and teach;</I> and the same is the subject of the writings
of the other three evangelists. Observe,
(1.) Christ both did and taught. The doctrine he taught was confirmed
by the miraculous works he did, which proved him <I>a teacher come from
God</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:2">John iii. 2</A>);
and the duties he taught were copied out in the holy gracious works he
did, for he hath <I>left us an example,</I> and that such as proves him
a <I>teacher come from God</I> too, for <I>by their fruits you shall
know them.</I> Those are the best ministers that both do and teach,
whose lives are a constant sermon.
(2.) <I>He began both to do and teach;</I> he laid the foundation of
all that was to be taught and done in the Christian church. His
apostles were to carry on and continue what he began, and to do and
teach the same things. Christ set them in, and then left them to go on,
but sent his Spirit to empower them both to do and teach. It is a
comfort to those who are endeavouring to carry on the work of the
gospel that Christ himself began it. The great salvation <I>at the
first began to be spoken by the Lord,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:3">Heb. ii. 3</A>.
(3.) The four evangelists, and Luke particularly, have handed down to
us <I>all that Jesus began both to do and to teach;</I> not all the
particulars--the world could not have contained them; but all the heads,
samples of all, so many, and in such variety, that by them we may judge
of the rest. We have the beginnings of his doctrine
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:17">Matt. iv. 17</A>),
and the beginnings of his miracles,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+2:11">John ii. 11</A>.
Luke had spoken, had treated, of all Christ's sayings and doings, had
given us a general idea of them, though he had not recorded each in
particular.</P>
<P> &nbsp; &nbsp; &nbsp;
4. The period of the evangelical story is fixed <I>to the day in which
he was taken up,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:2"><I>v.</I> 2</A>.
Then it was that he left this world, and his bodily presence was no
more in it. St. Mark's gospel concludes with <I>the Lord's being
received up into heaven</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+16:19">Mark xvi. 19</A>),
and so does St. Luke's,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:51">Luke xxiv. 51</A>.
Christ continued doing and teaching to the last, <I>till he was taken
up</I> to the other work he had to do within the veil.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The truth of Christ's resurrection is maintained and evidenced,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:3"><I>v.</I> 3</A>.
That part of what was related in <I>the former treatise</I> was so
material that it was necessary to be upon all occasions repeated. The
great evidence of his resurrection was that <I>he showed himself alive
to his apostles;</I> being alive, he showed himself so, and <I>he was
seen of them.</I> They were honest men, and one may depend upon their
testimony; but the question is whether they were not imposed upon, as
many a well-meaning man is. No, they were not; for,
1. The proofs were infallible, <B><I>tekmeria</I></B>--<I>plain
indications,</I> both that he was <I>alive</I> (he walked and talked
with them, he ate and drank with them) and that <I>it was he himself,
and not another;</I> for he showed them again and again the marks of
<I>the wounds in his hands, and feet, and side,</I> which was the
utmost proof the thing was capable of or required.
2. They were many, and often repeated: <I>He was seen by them forty
days,</I> not constantly residing with them, but frequently appearing
to them, and bringing them by degrees to be fully satisfied concerning
it, so that all their sorrow for his departure was done away by it.
Christ's staying upon earth so long after he had entered upon his state
of exaltation and glory, to confirm the faith of his disciples and
comfort their hearts, was such an instance of condescension and
compassion to believers as may fully assure us <I>that we have a high
priest that is touched with the feeling of our infirmities.</I></P>
<P> &nbsp; &nbsp; &nbsp;
III. A general hint given of the instructions he furnished his
disciples with, now that he was about to leave them, and they, since
<I>he breathed on them</I> and <I>opened their understandings,</I> were
better able to receive them.
1. He instructed them concerning the work they were to do: <I>He gave
commandments to the apostles whom he had chosen.</I> Note, Christ's
choice is always attended with his charge. Those whom he elected into
the apostleship expected he should give them preferments, instead of
which <I>he gave them commandments.</I> When <I>he took his journey,
and gave authority to his servants, and to every one his work</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+13:34">Mark xiii. 34</A>),
<I>he gave them commandments through the Holy Ghost,</I> which he was
himself filled with as Mediator, and which he had breathed into them.
In giving them the Holy Ghost, he gave them his commandments; for the
Comforter will be a commander; and his office was <I>to bring to their
remembrance what Christ had said. He charged those that were apostles
by the Holy Ghost;</I> so the words are placed. It was their receiving
the Holy Ghost that sealed their commission,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+20:22">John xx. 22</A>.
He was not taken up till after he had given them their charge, and so
finished his work.
2. He instructed them concerning the doctrine they were to preach:
<I>He spoke to them of the things pertaining to the kingdom of God.</I>
He had given them a general idea of that kingdom, and the certain time
it should be set up in the world (in his parable,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+13:1-37">Mark xiii</A>.),
but here he instructed them more in the nature of it, as a kingdom of
grace in this world and of glory in the other, and opened to them that
covenant which is the great charter by which it is incorporated. Now
this was intended,
(1.) To prepare them to receive the Holy Ghost, and to go through that
which they were designed for. He tells them in secret what they must
tell the world; and they shall find that the Spirit of truth, when he
comes, will say the same.
(2.) To be one of the proofs of Christ's resurrection; so it comes in
here; the disciples, to whom <I>he showed himself alive,</I> knew that
it was he, not only by what he showed them, but by what he said to
them. None but he could speak thus clearly, thus fully, <I>of the
things pertaining to the kingdom of God.</I> He did not entertain them
with discourses of politics or the kingdoms of men, of philosophy or
the kingdom of nature, but pure divinity and the kingdom of grace, the
things which most nearly concerned them, and those to whom they were
sent.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. A particular assurance given them that they should now shortly
receive the Holy Ghost, with orders given them to expect it
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:4,5"><I>v.</I> 4, 5</A>),
he <I>being assembled together with them,</I> probably in the interview
at the mountain in Galilee which he had appointed before his death; for
there is mention of their <I>coming together again</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:6"><I>v.</I> 6</A>),
to attend his ascension. Though he had now ordered them to Galilee, yet
they must not think to continue there; no, they must return to
Jerusalem, and not depart thence. Observe,</P>
<P> &nbsp; &nbsp; &nbsp;
1. The command he gives them to wait. This was to raise their
expectations of something great; and something very great they had
reason to expect from their exalted Redeemer.
(1.) They must wait till the time appointed, which is now <I>not many
days hence.</I> Those that by faith hope promised mercies will come
must with patience wait till they do come, according <I>to the time,
the set time.</I> And when <I>the time draws nigh,</I> as now it did,
we must, as Daniel, look earnestly for it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:3">Dan. ix. 3</A>.
(2.) They must wait in the place appointed, <I>in Jerusalem,</I> for
there the Spirit must be first poured out, because Christ was to be as
<I>king upon the holy hill of Zion;</I> and because <I>the word of the
Lord must go forth from Jerusalem;</I> this must be the mother-church.
There Christ was put to shame, and therefore there he will have this
honour done him, and this favour is done to Jerusalem to teach us to
forgive our enemies and persecutors. The apostles were more exposed to
danger at Jerusalem than they would have been in Galilee; but we may
cheerfully trust God with our safety, when we keep in the way of our
duty. The apostles were now to put on a public character, and therefore
must venture in a public station. Jerusalem was the fittest candlestick
for those lights to be set up in.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The assurance he gives them that they shall not wait in vain.</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) The blessing designed them shall come, and they shall find it was
worth waiting for; <I>You shall be baptized with the Holy Ghost;</I>
that is,
[1.] "The Holy Ghost shall be poured out upon you more plentifully than
ever." They had already been breathed upon with the Holy Ghost
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+20:22">John xx. 22</A>),
and they had found the benefit of it; but now they shall have larger
measures of his gifts, graces, and comforts, and <I>be baptized with
them,</I> in which there seems to be an allusion to those Old-Testament
promises of the pouring out of the Spirit,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joe+2:28,Isa+44:3,Isa+32:15">Joel ii. 28; Isa. xliv. 3; xxxii. 15</A>.
[2.] "You shall be cleansed and purified by the Holy Ghost," as the
priests were baptized and washed with water, when they were consecrated
to the sacred function: "They had the sign; you shall have the thing
signified. You shall be sanctified by the truth, as the Spirit shall
lead you more and more into it, and have your consciences purged by the
witness of the Spirit, that you may serve the living God in the
apostleship."
[3.] "You shall hereby be more effectually than ever engaged to your
Master, and to his guidance, as Israel was <I>baptized unto Moses in
the cloud, and in the sea;</I> you shall be tied so fast to Christ that
you shall never, for fear of any sufferings, forsake him again, as once
you did."</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) Now this gift of the Holy Ghost he speaks of,</P>
<P> &nbsp; &nbsp; &nbsp;
[1.] As <I>the promise of the Father, which they had heard of him,</I>
and might therefore depend upon. <I>First,</I> The Spirit was given by
promise, and it was at this time the great promise, as that of the
Messiah was before
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:72">Luke i. 72</A>),
and that of eternal life is now,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+2:25">1 John ii. 25</A>.
Temporal good things are given by Providence, but the Spirit and
spiritual blessings are given by promise,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:18">Gal. iii. 18</A>.
The Spirit of God is not given as the spirit of men is given us, and
formed within us, by a course of nature
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+12:1">Zech. xii. 1</A>),
but by the word of God.
1. That the gift may be the more valuable, Christ thought the promise
of the Spirit a legacy worth leaving to his church.
2. That it may be the more sure, and that the heirs of promise may be
confident of the immutability of God's counsel herein.
3. That it may be of grace, peculiar grace, and may be received by
faith, laying hold on the promise, and depending upon it. As Christ, so
the Spirit, is received by faith. <I>Secondly,</I> It was <I>the
promise of the Father,</I>
1. Of Christ's Father. Christ, as Mediator, had an eye to God as his
Father, fathering his design, and owning it all along.
2. Of our Father, who, if he give us <I>the adoption of sons,</I> will
certainly give us <I>the Spirit of adoption,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:4,6">Gal. iv. 5, 6</A>.
He will give the Spirit, as <I>the Father of lights,</I> as <I>the
Father of spirits,</I> and as <I>the Father of mercies;</I> it is
<I>the promise of the Father. Thirdly,</I> This promise of the Father
they had heard from Christ many a time, especially in the farewell
sermon he preached to them a little before he died, wherein he assured
them, again and again, that <I>the Comforter</I> should come. This
confirms the promise of God, and encourages us to depend upon it, that
we have heard it from Jesus Christ; <I>for in him all the promises of
God are yea, and amen.</I> "You have heard it from me; and I will make
it good."</P>
<P> &nbsp; &nbsp; &nbsp;
[2.] As the prediction of John Baptist; for so far back Christ here
directs them to look
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:5"><I>v.</I> 5</A>):
"You have not only heard it from me, but you had it from John; when he
turned you over to me, he said
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+3:11">Matt. iii. 11</A>),
<I>I indeed baptize you with water, but he that comes after me shall
baptize you with the Holy Ghost.</I>" It is a great honour that Christ
now does to John, not only to quote his words, but to make this great
gift of the Spirit, now at hand, to be the accomplishment of them. Thus
<I>he confirmeth the word of his servants, his messengers,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+44:26">Isa. xliv. 26</A>.
But Christ can do more than any of his ministers. It is an honour to
them to be employed in dispensing the means of grace, but it his
prerogative to give <I>the Spirit of grace. He shall baptize you with
the Holy Ghost,</I> shall teach you by his Spirit, and give his Spirit
to make intercession in you, which is more than the best ministers
preaching with us.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) Now this gift of the Holy Ghost thus promised, thus prophesied of,
thus waited for, is that which we find the apostles received in the
next chapter, for in that this promise had its full accomplishment;
this was it <I>that should come,</I> and <I>we look for no other;</I>
for it is here promised to be given <I>not many days hence.</I> He does
not tell them how many, because they must keep every day in a frame fit
to receive it. Other scriptures speak of <I>the gift of the Holy
Ghost</I> to ordinary believers; this speaks of that particular power
which, by the Holy Ghost, the first preachers of the gospel, and
planters of the church, were endued with, enabling them infallibly to
relate to that age, and record to posterity, the doctrine of Christ,
and the proofs of it; so that by virtue of this promise, and the
performance of it, we receive the New Testament as of divine
inspiration, and venture our souls upon it.</P>
<A NAME="Ac1_6"> </A>
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<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Christ's Address to His Apostles; Christ's Ascension into Heaven.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>6 When they therefore were come together, they asked of him,
saying, Lord, wilt thou at this time restore again the kingdom to
Israel?
&nbsp; 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.
&nbsp; 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 Jud&aelig;a, and in Samaria, and unto the uttermost part of
the earth.
&nbsp; 9 And when he had spoken these things, while they beheld, he
was taken up; and a cloud received him out of their sight.
&nbsp; 10 And while they looked stedfastly toward heaven as he went
up, behold, two men stood by them in white apparel;
&nbsp; 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.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
In Jerusalem Christ, by his angel, had appointed his disciples to meet
him in Galilee; there he appointed them to meet him in Jerusalem again,
such a day. Thus he would try their obedience, and it was found ready
and cheerful; <I>they came together,</I> as he appointed them, to be
<I>the witnesses</I> of his ascension, of which we have here an
account. Observe,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The question they asked him at this interview. <I>They came
together</I> to him, as those that had consulted one another about it,
and concurred in the question <I>nemine contradicente--unanimously;</I>
they came in a body, and put it to him as the sense of the house,
<I>Lord, wilt thou at this time restore again the kingdom to
Israel?</I> Two ways this may be taken:--</P>
<P> &nbsp; &nbsp; &nbsp;
1. "Surely thou wilt not at all restore it to the present rulers of
Israel, the chief priests and the elders, that put thee to death, and,
to compass that design, tamely gave up the kingdom to C&aelig;sar, and owned
themselves his subjects. What! Shall those that hate and persecute thee
and us be trusted with power? <I>This be far from thee.</I>" Or
rather,</P>
<P> &nbsp; &nbsp; &nbsp;
2. "Surely thou wilt now restore it to the Jewish nation, as far as it
will submit to thee as their king." Now two things were amiss in this
question:--</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) Their expectation of the thing itself. They thought Christ would
<I>restore the kingdom to Israel,</I> that is, that he would make the
nation of the Jews as great and considerable among the nations as it
was <I>in the days of David and Solomon, of Asa and Jehoshaphat;</I>
that, as Shiloh, he would <I>restore the sceptre to Judah, and the
lawgiver;</I> whereas Christ came to set up his own kingdom, and that a
kingdom of heaven, not to <I>restore the kingdom to Israel,</I> an
earthly kingdom. See here,
[1.] How apt even good men are to place the happiness of the church too
much in external pomp and power; as if Israel could not be glorious
unless the kingdom were restored to it, nor Christ's disciples honoured
unless they were peers of the realm; whereas we are told to expect the
cross in this world, and to wait for the kingdom in the other world.
[2.] How apt we are to retain what we have imbibed, and how hard it is
to get over the prejudices of education. The disciples, having sucked
in this notion with their milk that the Messiah was to be a temporal
prince, were long before they could be brought to have any idea of his
kingdom as spiritual.
[3.] How naturally we are biassed in favour of our own people. They
thought God would have no kingdom in the world unless it were
<I>restored to Israel;</I> whereas the kingdoms of this world were to
become his, in whom he would be glorified, whether Israel should sink
or swim.
[4.] How apt we are to misunderstand scripture--to understand that
literally which is spoken figuratively, and to expound scripture by our
schemes, whereas we ought to form our schemes by the scriptures. But,
<I>when the Spirit shall be poured out from on high,</I> our mistakes
will be rectified, as the apostles' soon after were.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) Their enquiry concerning the time of it: "<I>Lord, wilt thou</I>
do it <I>at this time?</I> Now that thou hast called us together is it
for this purpose, that proper measures may be concerted for the
restoring of the kingdom to Israel? Surely there cannot be a more
favourable juncture than this." Now herein they missed their mark,
[1.] That they were inquisitive into that which their Master had never
directed nor encouraged them to enquire into.
[2.] That they were impatient for the setting up of that kingdom in
which they promised themselves so great a share, and would anticipate
the divine counsels. Christ had told them that they should <I>sit on
thrones</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:30">Luke xxii. 30</A>),
and now nothing will serve them but they must be in the throne
immediately, and cannot stay the time; whereas <I>he that believeth
doth not make haste,</I> but is satisfied that God's time is the best
time.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The check which Christ gave to this question, like that which he
had a little before given to Peter's enquiry concerning John, <I>What
is that to thee?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:7"><I>v.</I> 7</A>,
<I>It is not for you to know the times and seasons.</I> He does not
contradict their expectation that the kingdom would be restored to
Israel, because that mistake would soon be rectified by the pouring out
of the Spirit, after which they never had any more thoughts of the
temporal kingdom; and also because there is a sense of the expectation
which is true, the setting up of the gospel kingdom in the world; and
their mistake of the promise shall not make it of no effect; but he
checks their enquiry after the time.</P>
<P> &nbsp; &nbsp; &nbsp;
1. The knowledge of this is not allowed to them: <I>It is not for you
to know,</I> and therefore it is not for you to ask.
(1.) Christ is now parting from them, and parts in love; and yet he
gives them this rebuke, which is intended for a caution to his church
in all ages, to take heed of splitting upon the rock which was fatal to
our first parents--an inordinate desire of forbidden knowledge, and
intruding into things which we have not seen because God has not shown
them. <I>Nescire velle qu&aelig; magister maximus docere non vult,
erudita inscitia est--It is folly to covet to be wise above what is
written, and wisdom to be content to be no wiser.</I>
(2.) Christ had given his disciples a great deal of knowledge above
others (<I>to you it is given to know the mysteries of the kingdom of
God</I>), and had promised them his Spirit, to teach them more; now,
lest they should be puffed up with the abundance of the revelations, he
here lets them understand that there were some things which it was not
for them to know. We shall see how little reason we have to be proud of
our knowledge when we consider how many things we are ignorant of.
(3.) Christ had given his disciples instructions sufficient for the
discharge of their duty, both before his death and since his
resurrection, and in this knowledge he will have them to be satisfied;
for it is enough for a Christian, in whom vain curiosity is a corrupt
humour, to be mortified, and not gratified.
(4.) Christ had himself told his disciples <I>the things pertaining to
the kingdom of God,</I> and had promised that the Spirit should <I>show
them things to come</I> concerning it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+16:13">John xvi. 13</A>.
He had likewise given them <I>signs of the times,</I> which it was
their duty to observe, and a sin to overlook,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:33,Mt+16:3">Matt. xxiv. 33; xvi. 3</A>.
But they must not expect nor desire to know either all the particulars
of future events or the exact times of them. It is good for us to be
kept in the dark, and left at uncertainty concerning <I>the times and
moments</I> (as Dr. Hammond reads it) of future events concerning the
church, as well as concerning ourselves,--concerning all the periods of
time and the final period of it, as well as concerning the period of
our own time.</P>
<CENTER>
<TABLE BORDER=0>
<TR><TD><BR>Prudens futuri temporis exitum
<BR>Caliginosa nocte premit Deus--
<BR>
<BR>But Jove, in goodness ever wise,
<BR> &nbsp; &nbsp; Hath hid, in clouds of thickest night,
<BR>All that in future prospect lies
<BR> &nbsp; &nbsp; Beyond the ken of mortal sight.--H<FONT SIZE=-1>OR</FONT>.</TD></TR>
</TABLE>
</CENTER>
<P> &nbsp; &nbsp; &nbsp;
As to the times and seasons of the year, we know, in general, there
will be summer and winter counterchanged, but we know not particularly
which day will be fair or which foul, either in summer or in winter;
so, as to our affairs in this world, when it is a summer-time of
prosperity, that we may not be secure, we are told there will come a
wintertime of trouble; and in that winter, that we may not despond and
despair, we are assured that summer will return; but what this or that
particular <I>day will bring forth</I> we cannot tell, but must
accommodate ourselves to it, whatever it is, and make the best of
it.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The knowledge of it is reserved to God as his prerogative; it is
what <I>the Father hath put in his own power;</I> it is hid with him.
None besides can reveal the times and seasons to come. <I>Known unto
God are all his works,</I> but not to us,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+15:18"><I>ch.</I> xv. 18</A>.
It is in his power, and in his only, <I>to declare the end from the
beginning;</I> and by this he proves himself to be God,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+46:10">Isa. xlvi. 10</A>.
"And though he did think fit sometimes to let the Old-Testament
prophets know the times and the seasons (as of the Israelites' bondage
in Egypt four hundred years, and in Babylon seventy years), yet he has
not fit to let you know the times and seasons, no not just how long it
shall be before Jerusalem be destroyed, though you be so well assured
of the thing itself. He hath not said that he will not give you to know
something more than you do of the times and seasons;" he did so
afterwards <I>to his servant John;</I> "but he has put it in his own
power to do it or not, as he thinks fit;" and what is in that
New-Testament prophecy discovered concerning the times and the seasons
is so dark, and hard to be understood, that, when we come to apply it,
it concerns us to remember this work, that it is not for us to be
positive in determining the times and the seasons. Buxtorf mentions a
saying of the rabbin concerning the coming of the Messiah: <I>Rumpatur
spiritus eorum qui supputant tempora--Perish the men who calculate the
time.</I></P>
<P> &nbsp; &nbsp; &nbsp;
III. He appoints them their work, and with authority assures them of an
ability to go on with it, and of success in it. "<I>It is not for you
to know the times and the seasons</I>--this would do you no good; but
know this
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:8"><I>v.</I> 8</A>)
that you shall receive a spiritual <I>power,</I> by the <I>descent of
the Holy Ghost upon you,</I> and shall not receive it in vain, for
<I>you shall be witnesses unto me</I> and my glory; and your testimony
shall not be in vain, for it shall be received here in Jerusalem, in
the country about, and all the world over,"
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:8"><I>v.</I> 8</A>.
If Christ make us serviceable to his honour in our own day and
generation, let this be enough for us, and let not us perplex ourselves
about times and seasons to come. Christ here tells them,</P>
<P> &nbsp; &nbsp; &nbsp;
1. That their work should be honourable and glorious: <I>You shall be
witnesses unto me.</I>
(1.) They shall proclaim him king, and publish those truths to the
world by which his kingdom should be set up, and he would rule. They
must openly and solemnly preach his gospel to the world.
(2.) They shall prove this, shall confirm their testimony, not as
witnesses do, with an oath, but with the divine seal of miracles and
supernatural gifts: <I>You shall be martyrs to me,</I> or <I>my
martyrs,</I> as some copies read it; for they attested the truth of the
gospel with their sufferings, even unto death.</P>
<P> &nbsp; &nbsp; &nbsp;
2. That their power for this work should be sufficient. They had not
strength of their own for it, nor wisdom nor courage enough; they were
naturally of <I>the weak and foolish things of the world;</I> they
durst not appear as witnesses for Christ upon his trial, neither as yet
were they able. "<I>But you shall receive the power of the Holy Ghost
coming upon you</I>" (so it may be read), "shall be animated and
actuated by a better spirit than your own; you shall have power to
preach the gospel, and to prove it out of the scriptures of the Old
Testament" (which, when they were <I>filled with the Holy Ghost,</I>
they did to admiration,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+18:28"><I>ch.</I> xviii. 28</A>),
"and to confirm it both by miracles and by sufferings." Note, Christ's
witnesses shall receive power for that work to which he calls them;
those whom he employs in his service he will qualify for it, and will
bear them out in it.</P>
<P> &nbsp; &nbsp; &nbsp;
3. That their influence should be great and very extensive: "<I>You
shall be witnesses</I> for Christ, and shall carry his cause,"
(1.) "<I>In Jerusalem;</I> there you must begin, and many there will
receive your testimony; and those that do not will be left
inexcusable."
(2.) "Your light shall thence shine throughout all Judea, where before
you have laboured in vain."
(3.) "Thence you shall proceed <I>to Samaria,</I> though at your first
mission you were forbidden to preach in <I>any of the cities of the
Samaritans.</I>"
(4.) "Your usefulness shall reach <I>to the uttermost part of the
earth,</I> and you shall be blessings to the whole world."</P>
<P> &nbsp; &nbsp; &nbsp;
IV. Having left these instructions with them, he leaves them
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:9"><I>v.</I> 9</A>):
<I>When he had spoken these things,</I> and had said all that he had to
say, <I>he blessed them</I> (so we were told,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:50">Luke xxiv. 50</A>);
and <I>while they beheld him,</I> and had their eye fixed upon him,
receiving his blessing, <I>he was</I> gradually <I>taken up, and a
cloud received him out of their sight.</I> We have here Christ's
ascending on high; not fetched away, as Elijah was, with <I>a chariot
of fire and horses of fire,</I> but rising to heaven, as he rose from
the grave, purely by his own power, his body being now, as the bodies
of the saints will be at the resurrection, a spiritual body, and raised
in power and incorruption. Observe,
1. He began his ascension in the sight of his disciples, even <I>while
they beheld.</I> They did not see him come up out of the grave, because
they might see him after he had risen, which would be satisfaction
enough; but they saw him go up towards heaven, and had actually their
eye upon him with so much care and earnestness of mind that they could
not be deceived. It is probable that he did not fly swiftly up, but
moved upwards gently, for the further satisfaction of his disciples.
2. He <I>vanished out of their sight, in a cloud,</I> either a thick
cloud, for God said that he would <I>dwell in the thick darkness;</I>
or a bright cloud, to signify the splendour of his glorious body. It
was a bright cloud that overshadowed him in his transfiguration, and
most probably this was so,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+17:5">Matt. xvii. 5</A>.
This <I>cloud received him,</I> it is probable, when he had gone about
as far from the earth as the clouds generally are; yet it was not such
a spreading cloud as we commonly see, but such as just served to
enclose him. Now he <I>made the clouds his chariot,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+104:3">Ps. civ. 3</A>.
God had often come down in a cloud; now he went up in one. Dr. Hammond
thinks that the clouds receiving him here were the angels receiving
him; for the appearance of angels is ordinarily described by a cloud,
comparing
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+25:22,Le+16:2">Exod. xxv. 22 with Lev. xvi. 2</A>.
By the clouds there is a sort of communication kept up between the
upper and lower world; in them the vapours are sent up from the earth,
and the dews sent down from heaven. Fitly therefore does he ascend in
a cloud who is <I>the Mediator between God and man,</I> by whom God's
mercies come down upon us and our prayers come up to him. This was the
last that was seen of him. The eyes of a great many witnesses followed
him into the cloud; and, if we would know what became of him then, we
may find
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:13">Dan. vii. 13</A>),
<I>That one like the Son of man came with the clouds of heaven, and
came to the Ancient of days, and they brought him</I> in the clouds as
he came <I>near before him.</I></P>
<P> &nbsp; &nbsp; &nbsp;
V. The disciples, when he had gone out of their sight, yet still
continued <I>looking up stedfastly to heaven</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:10"><I>v.</I> 10</A>),
and this longer than it was fit they should; and why so?
1. Perhaps they hoped that Christ would presently come back to them
again, to restore the kingdom to Israel, and were loth to believe they
should now part with him for good and all; so much did they still dote
upon his bodily presence, though he had told them that <I>it was
expedient for them that he should go away.</I> or, they looked after
him, as doubting whether he might not be dropped, as <I>the sons of the
prophets</I> thought concerning Elijah
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+2:16">2 Kings ii. 16</A>),
and so they might have him again.
2. Perhaps they expected to see some change in the visible heavens now
upon Christ's ascension, that either <I>the sun should be ashamed or
the moon confounded</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+24:23">Isa. xxiv. 23</A>),
as being out-shone by his lustre; or, rather, that they should show
some sign of joy and triumph; or perhaps they promised themselves a
sight of the glory of the invisible heavens, upon their opening to
receive him. Christ had told them that hereafter they should <I>see
heaven opened</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:51">John i. 51</A>),
and why should not they expect it now?</P>
<P> &nbsp; &nbsp; &nbsp;
VI. Two angels appeared to them, and delivered them a seasonable
message from God. There was a world of angels ready to receive our
Redeemer, now that he made his public entry into <I>the Jerusalem
above:</I> we may suppose these two loth to be absent then; yet, to
show how much Christ had at heart the concerns of his church on earth,
he sent back to his disciples two of those that came to meet him, who
appear as <I>two men in white apparel,</I> bright and glittering; for
they know, according to the duty of their place, that they are really
serving Christ when they are ministering to his servants on earth. Now
we are told what the angels said to them,
1. To check their curiosity: <I>You men of Galilee, why stand you
gazing up into heaven?</I> He calls them <I>men of Galilee,</I> to put
them in mind of <I>the rock out of which they were hewn.</I> Christ had
put a great honour upon them, in making them his ambassadors; but they
must remember that they are men, earthen vessels, and men of Galilee,
illiterate men, looked upon with disdain. Now, say they, "<I>Why stand
you here,</I> like Galileans, rude and unpolished men, <I>gazing up
into heaven?</I> What would you see? You have seen all that you were
called together to see, and why do you look any further? <I>Why stand
you gazing,</I> as men frightened and perplexed, as men astonished and
at their wits' end?" Christ's disciples should never stand at a gaze,
because they have a sure rule to go by, and a sure foundation to build
upon.
2. To confirm their faith concerning Christ's second coming. Their
Master had often told them of this, and the angels are sent at this
time seasonably to put them in mind of it: "<I>This same Jesus, who is
taken up from you into heaven,</I> and whom you are looking thus long
after, wishing you had him with you again, is not gone for ever; for
there is a day appointed in which he <I>will come in like manner
thence, as you have seen him go thither,</I> and you must not expect
him back till that appointed day."
(1.) "<I>This same Jesus</I> shall come again in his own person,
clothed with a glorious body; <I>this same Jesus,</I> who came once
<I>to put away sin by the sacrifice of himself, will appear a second
time without sin</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:26,28">Heb. ix. 26, 28</A>),
who came once in disgrace to be judged, will come again in glory to
judge. <I>The same Jesus</I> who has given you your charge will come
again to call you to an account how you have performed your trust;
<I>he, and not another,</I>"
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+19:27">Job xix. 27</A>.
(2.) "He <I>shall come in like manner.</I> He is gone away in a
<I>cloud,</I> and <I>attended with angels;</I> and, <I>behold, he comes
in the clouds, and with him an innumerable company of angels!</I> He is
<I>gone up with a shout and with the sound of a trumpet</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+47:5">Ps. xlvii. 5</A>),
and he will <I>descend from heaven with a shout and with the trump of
God,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+4:16">1 Thess. iv. 16</A>.
You have now lost the sight of him in the clouds and in the air; and
<I>whither he is gone you cannot follow him now,</I> but shall then,
when you shall <I>be caught up in the clouds, to meet the Lord in the
air.</I>" When we stand gazing and trifling, the consideration of our
Master's second coming should quicken and awaken us; and, when we stand
gazing and trembling, the consideration of it should comfort and
encourage us.</P>
<A NAME="Ac1_12"> </A>
<A NAME="Ac1_13"> </A>
<A NAME="Ac1_14"> </A>
<A NAME="Sec3"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Apostles in Jerusalem.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>12 Then returned they unto Jerusalem from the mount called
Olivet, which is from Jerusalem a sabbath day's journey.
&nbsp; 13 And when they were come in, they went up into an upper room,
where abode both Peter, and James, and John, and Andrew, Philip,
and Thomas, Bartholomew, and Matthew, James <I>the son</I> of
Alph&aelig;us, and Simon Zelotes, and Judas <I>the brother</I> of James.
&nbsp; 14 These all continued with one accord in prayer and
supplication, with the women, and Mary the mother of Jesus, and
with his brethren.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
We are here told,
I. Whence Christ ascended--<I>from the mount of Olives</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:12"><I>v.</I> 12</A>),
from that part of it where the town of Bethany stood,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:50">Luke xxiv. 50</A>.
There he began his sufferings
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+22:39">Luke xxii. 39</A>),
and therefore there he rolled away the reproach of them by his glorious
ascension, and thus showed that his passion and his ascension had the
same reference and tendency. Thus would he enter upon his kingdom in
the sight of Jerusalem, and of those undutiful ungrateful citizens of
his that would not have him to reign over them. It was prophesied of
him
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+14:4">Zech. xiv. 4</A>),
<I>That his feet should stand upon the mount of Olives, which is before
Jerusalem,</I> should stand last there; and presently it follows,
<I>The mount of Olives shall cleave in two. From the mount of Olives
he</I> ascended who is <I>the good olive-tree,</I> whence we receive
<I>the unction,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+4:12,Ro+11:24">Zech. iv. 12; Rom. xi. 24</A>.
This mount is here said to be near Jerusalem, <I>a sabbath day's
journey</I> from it, that is, a little way; no further than devout
people used to walk out on a sabbath evening, after the public worship
was over, for meditation. Some reckon it a thousand paces, others two
thousand cubits; some seven furlongs, others eight. Bethany indeed was
<I>fifteen furlongs from Jerusalem</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:18">John xi. 18</A>),
but that part of the mount of Olives which was next to Jerusalem,
whence Christ began to ride in triumph, was but seven or eight furlongs
off. The Chaldee paraphrast on Ruth 1 says, <I>We are commanded to keep
the sabbaths and the holy days, so as not to go above two thousand
cubits,</I> which they build upon
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+3:4">Josh. iii. 4</A>,
where, in their march through Jordan, the space between them and the
ark was to be <I>two thousand cubits.</I> God had not then thus limited
them, but they limited themselves; and thus far it is a rule to us, not
to journey on the sabbath any more than in order to the sabbath work;
and as far as is necessary to this we are not only allowed, but
enjoined,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+4:23">2 Kings iv. 23</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
II. Whither the disciples returned: They came to Jerusalem, according
to their Master's appointment, though there they were in the midst of
enemies; but it should seem that though immediately after Christ's
resurrection they were watched, and were <I>in fear of the Jews,</I>
yet after it was known that they were gone into Galilee no notice was
taken of their return to Jerusalem, nor any further search made for
them. God can find out hiding-places for his people in the midst of
their enemies, and so influence Saul that he shall not seek for David
any more. At Jerusalem they <I>went up into an upper room, and there
abode;</I> not that they all lodged and dieted together in one room,
but there they assembled every day, and spent time together in
religious exercises, in expectation of the descent of the Spirit.
Divers conjectures the learned have about this upper room. Some think
it was one of the upper rooms in the temple; but it cannot be thought
that the chief priests, who had the letting of these rooms, would
suffer Christ's disciples constantly to reside in any of them. It was
said indeed, by the same historian, that <I>they were continually in
the temple</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:53">Luke xxiv. 53</A>),
but that was <I>in the courts of the temple, at the hours of
prayer,</I> where they could not be hindered from attending; but, it
should seem, this upper room was in a private house. Mr. Gregory, of
Oxford, is of this opinion, and quotes a Syriac scholiast upon this
place, who says that it was <I>the same upper room in which they had
eaten the passover;</I> and though that was called
<B><I>anogeon</I></B>, this <B><I>hyperoon</I></B>, both may signify
the same. "Whether," says he, "it was in the house of St. John the
evangelist, as Euodius delivered, or that of Mary the mother of John
Mark, as others have collected, cannot be certain." Notes,
<A HREF="MHC44013.HTM"><I>ch.</I> xiii</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
III. Who the disciples were, that kept together. The eleven apostles
are here named
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:13"><I>v.</I> 13</A>),
so is Mary the mother of our Lord
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:14"><I>v.</I> 14</A>),
and it is the last time that ever any mention is made of her in the
scriptures. There were others that are here said to be the brethren of
our Lord, <I>his kinsmen according to the flesh;</I> and, to make up
<I>the hundred and twenty</I> spoken of
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:15"><I>v.</I> 15</A>),
we may suppose that all or most of <I>the seventy disciples</I> were
with them, that were associates with the apostles, and were employed as
evangelists.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. How they spent their time: <I>They all continued with one accord in
prayer and supplication.</I> Observe,
1. <I>They prayed, and made supplication.</I> All God's people are
praying people, and <I>give themselves to prayer.</I> It was now a time
of trouble and danger with the disciples of Christ; they were as sheep
in the midst of wolves; and, <I>Is any afflicted? Let him pray;</I>
this will silence cares and fears. They had new work before them, great
work, and, before they entered upon it, <I>they were instant in prayer
to God</I> for his presence with them in it. Before they were first
sent forth Christ spent time in prayer for them, and now they spent
time in prayer for themselves. They were waiting for the descent of the
Spirit upon them, and therefore abounded thus in prayer. The Spirit
descended upon our Saviour when he was praying,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+3:21">Luke iii. 21</A>.
Those are in the best frame to receive spiritual blessings that are in
a praying frame. Christ had promised now shortly to send the Holy
Ghost; now this promise was not to supersede prayer, but to quicken and
encourage it. God will be enquired of for promised mercies, and the
nearer the performance seems to be the more earnest we should be in
prayer for it.
2. <I>They continued in prayer,</I> spent much time in it, more than
ordinary, prayed frequently, and were long in prayer. They never
missed an hour of prayer; they resolved to persevere herein till the
Holy Ghost came, according to the promise, <I>to pray, and not to
faint.</I> It is said
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:53">Luke xxiv. 53</A>),
<I>They were praising and blessing God;</I> here, <I>They continued in
prayer and supplication;</I> for as praise for the promise is a decent
way of begging for the performance, and praise for former mercy of
begging further mercy, so, in seeking to God, we give him the glory of
the mercy and grace which we have found in him.
3. They did this <I>with one accord.</I> This intimates that they were
together in holy love, and that there was no quarrel nor discord among
them; and those who so keep <I>the unity of the Spirit in the bond of
peace</I> are best prepared to receive the <I>comforts of the Holy
Ghost.</I> It also intimates their worthy concurrence in the
supplications that were made; though but one spoke, they all prayed,
and if, when <I>two agree to ask, it shall be done for them,</I> much
more when many agree in the same petition. See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+18:19">Matt. xviii. 19</A>.</P>
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<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>
The Death of Judas; Matthias Elected to Be an Apostle.</I></FONT></TD>
<TR><TD><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>15 And in those days Peter stood up in the midst of the
disciples, and said, (the number of names together were about an
hundred and twenty,)
&nbsp; 16 Men <I>and</I> brethren, this scripture must needs have been
fulfilled, which the Holy Ghost by the mouth of David spake
before concerning Judas, which was guide to them that took Jesus.
&nbsp; 17 For he was numbered with us, and had obtained part of this
ministry.
&nbsp; 18 Now this man purchased a field with the reward of iniquity;
and falling headlong, he burst asunder in the midst, and all his
bowels gushed out.
&nbsp; 19 And it was known unto all the dwellers at Jerusalem;
insomuch as that field is called in their proper tongue,
Aceldama, that is to say, The field of blood.
&nbsp; 20 For it is written in the book of Psalms, Let his habitation
be desolate, and let no man dwell therein: and his bishopric let
another take.
&nbsp; 21 Wherefore of these men which have companied with us all the
time that the Lord Jesus went in and out among us,
&nbsp; 22 Beginning from the baptism of John, unto that same day that
he was taken up from us, must one be ordained to be a witness
with us of his resurrection.
&nbsp; 23 And they appointed two, Joseph called Barsabas, who was
surnamed Justus, and Matthias.
&nbsp; 24 And they prayed, and said, Thou, Lord, which knowest the
hearts of all <I>men,</I> show whether of these two thou hast chosen,
&nbsp; 25 That he may take part of this ministry and apostleship, from
which Judas by transgression fell, that he might go to his own
place.
&nbsp; 26 And they gave forth their lots; and the lot fell upon
Matthias; and he was numbered with the eleven apostles.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
The sin of Judas was not only his shame and ruin, but it made a vacancy
in the college of the apostles. They were ordained twelve, with an eye
<I>to the twelve tribes of Israel,</I> descended from the twelve
patriarchs; they were <I>the twelve stars</I> that make up the church's
crown
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+12:1">Rev. xii. 1</A>),
and for them <I>twelve thrones</I> were designated,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:28">Matt. xix. 28</A>.
Now being twelve when they were learners, if they were but eleven when
they were to be teachers, it would occasion every one to enquire what
had become of the twelfth, and so revive the remembrance of the scandal
of their society; and therefore care was taken, before the descent of
the Spirit, to fill up the vacancy, of the doing of which we now have
an account, our Lord Jesus, probably, having given directions about it,
among other things which he spoke <I>pertaining to the kingdom of
God.</I> Observe,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The persons concerned in this affair.
1. The house consisted of <I>about a hundred and twenty.</I> This was
<I>the number of the names,</I> that is, the persons; some think the
men only, distinguished from the women. Dr. Lightfoot reckons that
<I>the eleven apostles, the seventy disciples,</I> and about
thirty-nine more, all of Christ's own kindred, country, and concourse,
made up this <I>one hundred and twenty,</I> and that these were a sort
of synod, or congregation of ministers, a standing presbytery
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+4:23"><I>ch.</I> iv. 23</A>),
<I>to whom none of the rest durst join themselves</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+5:13"><I>ch.</I> v. 13</A>),
and that they continued together till the persecution at Stephen's
death dispersed them all but the apostles
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+8:1"><I>ch.</I> viii. 1</A>);
but he thinks that besides these there were many hundreds in Jerusalem,
if not thousands, at this time, that believed; and we have indeed read
of many that <I>believed on him there, but durst not confess him,</I>
and therefore I cannot think, as he does, that they were now formed
into distinct congregations, for the preaching of the word and other
acts of worship; nor that there was any thing of this till after the
pouring out of the Spirit, and the conversions recorded in the
following chapter. Here was the beginning of the Christian church: this
hundred and twenty was the grain of mustard-seed that grew into a tree,
the leaven that leavened the whole lump.
2. The speaker was Peter, who had been, and still was, the most forward
man; and therefore notice is taken of his forwardness and zeal, to show
that he had perfectly recovered the ground he lost by his denying his
Master, and, Peter being designed to be the apostle of the
circumcision, while the sacred story stays among the Jews, he is still
brought in, as afterwards, when it comes to speak of the Gentiles, it
keeps to the story of Paul.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The proposal which Peter made for the choice of another apostle. He
<I>stood up in the midst of the disciples,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:15"><I>v.</I> 15</A>.
He did not sit down, as one that gave laws, or had any supremacy over
the rest, but stood up, as one that had only a motion to make, in which
he paid a deference to his brethren, standing up when he spoke to them.
Now in his speech we may observe,</P>
<P> &nbsp; &nbsp; &nbsp;
1. The account he gives of the vacancy made by the death of Judas, in
which he is very particular, and, as became one that Christ had
breathed upon, takes notice of the fulfilling of the scriptures in it.
Here is,</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) The power to which Judas had been advanced
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:17"><I>v.</I> 17</A>):
<I>He was numbered with us, and had obtained part of this ministry</I>
which we are invested with. Note, Many are numbered with the saints in
this world that will not be found among them in the day of separation
between the precious and the vile. What will it avail us to be added to
the number of Christians, if we partake not of the spirit and nature of
Christians? Judas's having obtained part of this ministry was but an
aggravation of his sin and ruin, as it will be of theirs who
<I>prophesied in Christ's name,</I> and yet were <I>workers of
iniquity.</I></P>
<P> &nbsp; &nbsp; &nbsp;
(2.) The sin of Judas, notwithstanding his advancement to this honour.
He was <I>guide to those that took Jesus,</I> not only informed
Christ's persecutors where they might find him (which they might have
done effectually though he had kept out of sight), but he had the
impudence to appear openly at the head of the party that seized him. He
went before them to the place, and, as if he had been proud of the
honour, gave the word of command: <I>That same is he, hold him
fast.</I> Note, Ringleaders in sin are the worst of sinners, especially
if those that by their office should have been guides to the friends of
Christ are guides to his enemies.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) The ruin of Judas by this sin. Perceiving the chief priests to
seek the life of Christ and his disciples, he thought to save his by
going over to them, and not only so, but to get an estate under them,
of which his wages for his service, he hoped, would be but an earnest;
but see what came of it.
[1.] He lost his money shamefully enough
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:18"><I>v.</I> 18</A>):
<I>He purchased a field</I> with the <I>thirty pieces of silver,</I>
which were the <I>reward of his iniquity.</I> He did not purchase the
field, but the wages of his unrighteousness did, and it is very
elegantly expressed thus, in derision of his projects to enrich himself
by this bargain. He thought to have purchased a field for himself, as
Gehazi did with what he got from Naaman by a lie (see
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:26">2 Kings v. 26</A>),
but it proved the purchase of a field to bury strangers in; and what
was he or any of his the better for this? It was to him an unrighteous
mammon, it deceived him; and the reward of his iniquity was the
<I>stumbling-block of his iniquity.</I>
[2.] He lost his life m ore shamefully. We were told
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+27:5">Matt. xxvii. 5</A>)
that he <I>went away</I> in despair, and was suffocated (so the word
signifies there, and no more); here it is added (as latter historians
add to those who went before) that, being strangled, or choked with
grief and horror, he <I>fell headlong,</I> fell <I>on his face</I> (so
Dr. Hammond), and partly with the swelling of his own breast, and
partly with the violence of the fall, he <I>burst asunder in the
midst,</I> so that <I>all his bowels tumbled out.</I> If, when the
devil was cast out of a child, he <I>tore him, threw him down,</I> and
<I>rent him,</I> and almost killed him (as we find
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+9:26,Lu+9:42">Mark ix. 26; Luke ix. 42</A>),
no wonder if, when he had full possession of Judas, he threw him
headlong, and burst him. The suffocation of him, which Matthew relates,
would make him swell till he burst, which Peter relates. He burst
asunder <I>with a great noise</I> (so Dr. Edwards), which was heard by
the neighbours, and so, as it follows, it came <I>to be known</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:19"><I>v.</I> 19</A>):
<I>His bowels gushed out;</I> Luke writes like a physician,
understanding all the entrails of the middle and lower ventricle.
Bowelling is part of the punishment of traitors. Justly do those
bowels gush out that were shut up against the Lord Jesus. And perhaps
Christ had an eye to the fate of Judas, when he said of the wicked
servant that he would <I>cut him in sunder,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:51">Matt. xxiv. 51</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
(4.) The public notice that was taken of this: <I>It was known to all
the dwellers in Jerusalem.</I> It was, as it were, put into the
newspapers, and was all the talk of the town, as a remarkable judgment
of God upon him that betrayed his Master,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:19"><I>v.</I> 19</A>.
It was not only discoursed of among the disciples, but it was in every
body's mouth, and nobody disputed the truth of the fact. <I>It was
known,</I> that is, it was known to be true, incontestably so. Now one
would think this should have awakened those to repentance that had had
any hand in the death of Christ when they saw him that had the first
hand thus made an example. But their hearts were hardened, and, as to
those of them that were to be softened, it must be done by the word,
and the Spirit working with it. Here is one proof of the notoriety of
the thing mentioned, that the field which was purchased with Judas's
money was called <I>Aceldama--the field of blood,</I> because it was
bought with the <I>price of blood,</I> which perpetuated the infamy not
only of him that sold that innocent precious blood, but of those that
bought it too. Look how they will answer it, when God shall make
inquisition for blood.</P>
<P> &nbsp; &nbsp; &nbsp;
(5.) The fulfilling of the scriptures in this, which had spoken so
plainly of it, <I>that it must needs be fulfilled,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:16"><I>v.</I> 16</A>.
Let none be surprised nor stumble at it, that this should be the exit
of one of the twelve, for David had not only foretold his sin (which
Christ had taken notice of,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:18,Ps+41:9">John xiii. 18, from Ps. xli. 9</A>,
He that <I>eateth bread with me</I> hath <I>lifted up the heel against
me</I>), but had also foretold,
[1.] His punishment
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+69:25">Ps. lxix. 25</A>):
<I>Let his habitation be desolate.</I> This Psalm refers to the
Messiah. Mention is made but
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+69:21,Mt+27:34">two or three verses before</A>
of their giving him gall and vinegar, and therefore the following
predictions of the destruction of David's enemies must be applied to
the enemies of Christ, and particularly to Judas. Perhaps he had some
habitation of his own at Jerusalem, which, upon this, every body was
afraid to live in, and so it became desolate. This prediction
signifies the same with that of Bildad concerning the wicked man, that
his <I>confidence shall be rooted out of his tabernacle, and shall
bring him to the king of terrors: it shall dwell in his tabernacle,
because it is none of his; brimstone shall be scattered upon his
habitation,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+18:14,15">Job xviii. 14, 15</A>.
[2.] The substitution of another in his room. His <I>bishopric,</I> or
<I>his office</I> (for so the word signifies in general) <I>shall
another take,</I> which is quoted from
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+109:8">Ps. cix. 8</A>.
With this quotation Peter very aptly introduces the following proposal.
Note, We are not to think the worse of any office that God has
instituted (whether magistracy or ministry) either for the wickedness
of any that are in that office or for the ignominious punishment of
that wickedness; nor will God suffer any purpose of his to be
frustrated, any commission of his to be vacated, or any work of his to
be undone, for the miscarriages of those that are entrusted therewith.
<I>The unbelief of man shall not make the promise of God of no
effect.</I> Judas is hanged, but his bishopric is not lost. It is said
of <I>his habitation,</I> that <I>no man shall dwell therein,</I> there
he shall have no heir; but it is not said so of his bishopric, there he
shall not want a successor. It is with the officers of the church as
with the members of it, if the <I>natural branches</I> be <I>broken
off,</I> others shall be <I>grafted in,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+11:17">Rom. xi. 17</A>.
Christ's cause shall never be lost for want of witnesses.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The motion he makes for the choice of another apostle,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:21,22"><I>v.</I> 21, 22</A>.
Here observe,
(1.) How the person must be qualified that must fill the vacancy. It
must be one of <I>these men,</I> these seventy disciples, <I>that have
companied with us,</I> that have constantly attended us, <I>all the
time that the Lord Jesus went in and out among us,</I> preaching and
working miracles for three years and a half, <I>beginning from the
baptism of John,</I> from which the gospel of Christ commenced, <I>unto
that same day that he was taken up from us.</I> Those that have been
diligent, faithful, and constant, in the discharge of their duty in a
lower station, are fittest to be preferred to a higher; those that have
been faithful in a little shall be entrusted with more. And none should
be employed as ministers of Christ, preachers of his gospel, and rulers
in his church, but those that are well acquainted with his doctrine and
doings, from first to last. None shall be an apostle but one that has
companied with the apostles, and that continually; not that has visited
them now and then, but been intimately conversant with them.
(2.) To what work he is called that must fill up the vacancy: He must
be <I>a witness with us of his resurrection.</I> By this it appears
that others of the disciples were with the eleven when Christ appeared
to them, else they could not have been <I>witnesses with them,</I> as
competent witnesses as they, of his resurrection. The great thing which
the apostles were to attest to the world was Christ's resurrection, for
this was the great proof of his being the Messiah, and the foundation
of our hope in him. See what the apostles were ordained to, not to a
secular dignity and dominion, but to preach Christ, and the power of
his resurrection.</P>
<P> &nbsp; &nbsp; &nbsp;
III. The nomination of the person that was to succeed Judas in his
office as an apostle.</P>
<P> &nbsp; &nbsp; &nbsp;
1. Two, who were known to have been Christ's constant attendants, and
men of great integrity, were set up as candidates for the place
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:23"><I>v.</I> 23</A>):
<I>They appointed two;</I> not the <I>eleven,</I> they did not take
upon them to determine who should be put up, but the <I>hundred and
twenty,</I> for to them Peter spoke, and not to the eleven. The two
they nominated were <I>Joseph</I> and <I>Matthias,</I> of neither of
whom do we read elsewhere, except this Joseph be the same with that
<I>Jesus who is called Justus,</I> of whom Paul speaks
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+4:11">Col. iv. 11</A>),
and who is said to be <I>of the circumcision,</I> a native Jew, as this
was, and who was a <I>fellow-worker with Paul in the kingdom of God</I>
and a comfort to him; and then it is observable that, though he came
short of being an apostle, he did not therefore quit the ministry, but
was very useful in a lower station; for, <I>Are all apostles? Are all
prophets?</I> Some think this Joseph is he that is called <I>Joses</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+6:3">Mark vi. 3</A>),
the <I>brother of James the less</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+15:40">Mark xv. 40</A>),
and was called <I>Joses the just,</I> as he was called <I>James the
just.</I> Some confound this with that Joses mentioned
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+4:36">Acts iv. 36</A>.
But that was of Cyprus, this of Galilee; and, it should seem, to
distinguish them, that was called <I>Barnabas--a son of
consolation;</I> this <I>Barsabas--a son of the oath.</I> These two
were both of them such worthy men, and so well qualified for the
office, that they could not tell which of them was the fitter, but all
agreed it must be one of these two. They did not propose themselves nor
strive for the place, but humbly sat still, and were appointed to
it.</P>
<P> &nbsp; &nbsp; &nbsp;
2. They applied to God by prayer for direction, not which of the
seventy, for none of the rest could stand in competition with these in
the opinion of all present, but <I>which of these two?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:24,25"><I>v.</I> 24, 25</A>.
(1.) They appeal to God as the searcher of hearts: "<I>Thou, Lord, who
knowest the hearts of all men,</I> which we do not, and better than
they know their own." Observe, When an apostle was to be chosen, he
must be chosen by his heart, and the temper and disposition of that.
Yet Jesus, who knew all men's hearts, for wise and holy ends chose
Judas to be one of the twelve. It is comfortable to us, in our prayers
for the welfare of the church and its ministers, that the God to whom
we pray <I>knows the hearts of all men,</I> and has them not only under
his eye, but in his hand, and turns them which way soever he will, can
make them fit for his purpose, if he do not find them so, by giving
them another spirit.
(2.) They desire to know which of these God had chosen: <I>Lord, show
us this,</I> and we are satisfied. It is fit that God should choose his
own servants; and so far as he in any way by the disposals of his
providence or the gifts of his Spirit, shows whom he hath chosen, or
what he hath chosen, for us, we ought to comply with him.
(3.) They are ready to receive him as a brother whom God hath chosen;
for they are not contriving to have so much the more dignity
themselves, by keeping out another, but desire to have one to <I>take
part of this ministry and apostleship,</I> to join with them in the
work and share with them in the honour, <I>from which Judas by
transgression fell,</I> threw himself, by deserting and betraying his
Master, <I>from the place</I> of an apostle, of which he was unworthy,
that he might go <I>to his own place,</I> the place of a traitor, the
fittest place for him, not only to the gibbet, but to hell--this was
his own place. Note, Those that betray Christ, as they fall from the
dignity of relation to him, so they fall into all misery. It is said of
Balaam
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+24:25">Num. xxiv. 25</A>)
that he <I>went to his own place,</I> that is, says one of the rabbin,
<I>he went to hell.</I> Dr. Whitby quotes Ignatius saying, There is
appointed to every man <B><I>idios topos</I></B>--<I>a proper
place,</I> which imports the same with that of God's rendering to every
man according to his works. And our Saviour had said that Judas's own
place should be such that <I>it had been better for him that he had
never been born</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:24">Matt. xxvi. 24</A>)
--his misery such as to be worse than not being. Judas had been a
hypocrite, and hell is the proper place of such; other sinners, as
inmates, have their portion with them,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:51">Matt. xxiv. 51</A>.
(4.) The doubt was determined by lot
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:26"><I>v.</I> 26</A>),
which is an appeal to God, and lawful to be used for determining
matters not otherwise determinable, provided it be done in a solemn
religious manner, and with prayer, the prayer of faith; for <I>the lot
is cast into the lap, but the whole disposal thereof is of the
Lord,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:33">Prov. xvi. 33</A>.
Matthias was not ordained by the imposition of hands, as presbyters
were, for he was chosen by lot, which was the act of God; and
therefore, as he must be baptized, so he must be ordained, by the Holy
Ghost, as they all were not many days after. Thus the number of the
apostles was made up, as afterwards, when James, another of the twelve,
was martyred, Paul was made an apostle.</P>
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