The Acts of the Apostles

By John Riddle

The book of Acts commences with the words, “The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach, until the day in which he was taken up” (1.1-2). The “former treatise”, meaning a “written narrative” (W.E.Vine) is, of course, Luke’s Gospel, which was also addressed to the “most excellent Theophilus” (Lk 1.3). If Luke’s Gospel is a record of “all that Jesus began both to do and to teach”, then the book of Acts is the record of all that he continued to do after His ascension. It is certainly worth noting that the word translated “treatise” (logos) indicates something true and trustworthy, as opposed to the opposite word, mythos, which indicates something fictional and spurious. We should be so thankful that we have reliable records, not because Bible writers had good memories, but because “all scripture is given by inspiration of God” (2 Tim 3.16). Mark refers to the continuing or ongoing work of the Lord Jesus as follows. “So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth and preached every where, the Lord working with them, and confirming the word with signs following” (Mk 16.19-20).

• Language: English
• Publisher: John Ritchie
• Release date: Sep 16, 2014
• ISBN: 9781909803084

John Riddle

John Riddle is a freelance writer and author from Bear, Delaware. His byline has appeared in major newspapers, magazines and Websites. He is the author of 34 books, including Lintball Leo's Not So Stupid Questions About Your Body, For God and Country, and The Story of the Pony Express. He is a presenter at both Christian and secular writers conferences across the country, and last year spoke at the National Press Club in Washington, DC. He is the Founder of Love To Write Day, a grassroots effort to have people of all ages write something every November 15th. Last year 12,007 schools all across the country held special writing events and activities. For more information, please visit www.ilovetowriteday.org

Book preview

THE ACTS

OF THE APOSTLES

by

John M Riddle

40 Beansburn, Kilmarnock, Scotland

EPUB ISBN: 9781909803084

Also Available in print-ISBN: 9781907731457

eBook managed by RedWordsData.co.uk

Copyright © 2012 by John Ritchie Ltd. 40 Beansburn, Kilmarnock, Scotland

www.ritchiechristianmedia.co.uk

All rights reserved. No part of this publication may be reproduced, stored in a retrievable system, or transmitted in any form or by any other means - electronic, mechanical, photocopy, recording or otherwise - without prior permission of the copyright owner.

Contents

Preface

Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Preface

This is not a commentary in the usual sense of the word. It represents the substance of Bible Class discussions on Friday evenings between January 2008 and July 2009 at Mill Lane Chapel, Cheshunt.

Originally known as the Young People’s Bible Study Group, the class commenced in the mid-1980’s and, to date, has covered some forty Bible books. It has been the practice for over thirty years to study the given passage for the evening on a verse by verse basis, which means that there is no escape from probing questions on ‘difficult’ passages. No stone is left unturned! I believe this to be the very best way to study the Scriptures, and consider ‘Friday evenings’ as the most important work I am privileged to undertake with the Lord’s gracious help. Approximately one hundred sets of notes are distributed after each session, mainly by email through the good offices of Mr Eric Browning, whose great assistance in this way I gladly acknowledge.

The Bible Class notes are prepared beforehand but left uncompleted on the Word Processor pending the evening’s discussion, after which they are amplified and enlarged by the inclusion of comments and observations made during the session. They are then thoroughly checked by Miss Lesley Prentice whose careful attention to detail is greatly appreciated. I make so many mistakes!

An outline of the passage for the evening is displayed on a white-board, and after prayer the passage is read and then discussed. We do not even sing a hymn! Numbers attending are relatively small, but there is no lack of profitable conversation, from which it may be deduced that the evening has all the characteristics of an old-fashioned assembly Bible Reading! Some years ago, one of our regular ‘members’ married and moved from Waltham Abbey to Northern Ireland, but I am delighted to say that Justin Waldron still contributes, now by post, and his name occurs regularly in the notes.

I must place on record my deep appreciation of the great help and encouragement given over the years by brothers and sisters in the local assembly and elsewhere. If the passage of the years has taught me anything, it has underlined the necessity to listen attentively to fellow-believers, whose help I increasingly value. Friday nights at Cheshunt are happy yet serious occasions, and Jeremiah speaks for us all: Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart.

John Riddle

Cheshunt, Hertfordshire

January 2012

Introduction

Read the whole book

The book of Acts commences with the words, The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach, until the day in which he was taken up (1.1-2). The former treatise, meaning a written narrative (W.E.Vine) is, of course, Luke’s Gospel, which was also addressed to the most excellent Theophilus (Lk 1.3). If Luke’s Gospel is a record of "all that Jesus began both to do and to teach", then the book of Acts is the record of all that he continued to do after His ascension. It is certainly worth noting that the word translated treatise (logos) indicates something true and trustworthy, as opposed to the opposite word, mythos, which indicates something fictional and spurious. We should be so thankful that we have reliable records, not because Bible writers had good memories, but because all scripture is given by inspiration of God (2 Tim 3.16). Mark refers to the continuing or ongoing work of the Lord Jesus as follows. "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth and preached every where, the Lord working with them, and confirming the word with signs following" (Mk 16.19-20).

The writer of the book

Whilst Luke’s name is not found in Acts, or in the Gospel of Luke, from post-apostolic days until the present time, Luke, the beloved physician (Col 4.14), has been almost universally acknowledged as the author (N. Crawford, What the Bible Teaches - Luke). It is therefore noteworthy that Luke has the distinction of having written two large New Testament books without even once mentioning his own name. There must be a lesson here!

Luke’s name is mentioned on three occasions in the New Testament (Col 4.14; 2 Tim. 4.11; Phil 24 (Lucas). Not all agree about his nationality. According to C.I.Scofield he was of Jewish ancestry, but his correct Greek makes him as a Jew of the dispersion. Others, such.as J. Sidlow Baxter (Explore the Book) draw attention to the fact that in Colossians 4.10-14, he is distinguished from Aristarchus, Marcus and Justus, who were Jews (v.11), and is linked with Epaphras and Demas, who were not. Others suggest that before his conversion, he was a proselyte to the Jewish faith and a native of Antioch. Believe it or not, there is a legend that Luke was a painter. It dates from the fourteenth century and is dubious, to put it mildly!

We do know, of course, that he was a medical man (see, again, Col 4. 14) and it has been said that although the Lord did not remove Paul’s thorn in the flesh (2 Cor 12.7), which was evidently some physical ailment, He did give him a personal doctor! In his last letter, written from prison, Paul said only Luke is with me (2 Tim 4. 11). He stayed with him to the end. Luke’s Gospel certainly reflects his medical training (4.38; 5.12; 13.11-13). He describes the Lord’s sweat in Gethsemane as it were great drops of blood (22. 44). The Greek word translated drops is thrombos, from which our English word thrombosis is derived. Luke’s medical background is also clear in Acts 4, his feet and ankle bones received strength.

Although not mentioned in the book by name, his presence in the narrative is indicated by the use of the pronoun we in several passages. The first occurrence is in Acts 16. 10. Luke had not included himself until that point, but joins Paul, Silas and Timothy on their journey into Macedonia. He was present at Philippi (16.6), but must have remained there since he writes, "Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica…" (17.1). We meet him again when Paul revisited Macedonia (20. 5-6) and (to quote James Anderson, What the Bible Teaches - Acts) he seems to have been Paul’s constant companion from then on…He was certainly Paul’s companion on his protracted voyage to Rome (27.1,4,7), giving us a masterly eyewitness account of that journey with its unforgettable shipwreck. The use of the pronoun we continues even until Paul’s arrival in Rome (28.16).

The witness in the book

We cannot disagree with J. Sidlow Baxter (Explore the Book). The key thought in the Acts is that of witness to Christ; and the key verse is undoubtedly ch.1.8, Ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me, both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth". We will notice just two important things at this stage of our introduction. (Do remember, it is only a brief introduction!).

The power for their witnessing

"Ye shall receive power after that the Holy Ghost is come upon you… The Lord Jesus was anointed with the Holy Ghost and with power (Acts 10.38), and His servants received the same anointing for their service. This took place on the day of Pentecost (Acts 2.1-4). In this connection we should notice that the expressions filled with the Holy Ghost and full of the Holy Ghost" occur on several occasions in the book of Acts. It is worth noticing, however, that the references fall into two categories.

i) Some refer to special help given by God in special circumstances. They relate to the Greek word pletho (or pleetho). see Wigram’s concordance page 629). "They were all filled with the Holy Ghost (2.4); Then Peter, filled with the Holy Ghost (4.8); And they were all filled with the Holy Ghost (4.31); Saul....filled with the Holy Ghost (13.9). There is one further case in Acts, and this refers to the initial reception of the Holy Spirit. That thou mayest receive thy sight, and be filled with the Holy Ghost" (9.17).

ii) Some refer to the believer’s normal tenor of life. They relate to the Greek word pleroo (see Wigram’s concordance page 630) or, in past tense, pleres (Wigram’s concordance pages 629/630). The word here signifies what the seven deacons, Stephen, Barnabas etc., were customarily. Men…full of the Holy Ghost and wisdom (6.3); A man full of faith, and of the Holy Ghost (6.5); He, being full of the Holy Ghost (7.55); He was a good man, and full of the Holy Ghost (11.24); The disciples were filled with joy, and with the Holy Ghost (13.52). This was true, pre-eminently, of the Lord Jesus. See Luke 4.1.

We must add, of course, that the descent of the Holy Spirit on the day of Pentecost signified far more than the bestowal of power for witnessing. It marked the commencement of the church which Paul describes as "the mystery…which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel" (Eph 3.3-6). The church.is vitally different to every other group of people in the world. It is made up of people united to Christ, ascended and seated at God’s right hand in heaven. When a person trusts in Christ for salvation, they are immediately united to Him by the Holy Spirit. They receive the same anointing that He received. Compare Acts 10. 38 with 2 Cor 1.21-22 and 1 John 2. 20. In fact, they cannot be children of God and sons of God without the indwelling of the Holy Spirit. Now if any man have not the Spirit of Christ, he is none of his (Rom 8. 9). But if, by His indwelling, the Holy Spirit unites believers to the Lord Jesus, He also unites them to each.other. Remember, each individual believer receives the same Holy Spirit on faith in Christ. We…have been all made to drink into one Spirit (1 Cor 12.13). This is quite staggering: a divine person, in His entirety, indwells every child of God. It is this wonderful union of men and women in Christ by the Holy Spirit that is called the church. This is why it is often said that the church.is not an organisation, but an organism. It has divine life.

The subject of their witnessing

"Ye shall be witnesses unto me…" We must never forget that the gospel is described as the glorious gospel of Christ or the gospel of the glory of Christ, RV (2 Cor 4. 4). It is equally the glorious gospel of the blessed God or the gospel of the glory of the blessed God, RV (1 Tim 1.11). The title, the gospel of the glory of the blessed God emphasises its divine source. The gospel of the glory of Christ emphasises its divine subject. The early preachers, apostles and others, never lost sight of this.

Jerusalem heard them fulfil their commission.

The Jewish council there was only too well aware of this. And they called them, and commanded them not to speak at all nor teach.in the name of Jesus (4.18); Did we not straitly command you, that ye should not teach.in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us (5.28). Their anger was finally vented on Stephen whose witness was so effective that they were cut to the heart, and they gnashed on him with their teeth (7.54). After which they stoned him to death.

Samaria heard them fulfil their commission.

Then Philip went down to the city of Samaria, and preached Christ unto them (8.5), and the same evangelist, brought into contact with the Ethiopian eunuch.on the road from Jerusalem to Gaza, opened his mouth, and began at the same scripture (Is 53.7-8), and preached unto him Jesus (8.35).

Damascus heard them fulfil their commission.

And straightway he (Saul of Tarsus) preached Christ in the synagogues, that he is the Son of God…But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ (9.20,22).

Caesarea heard them fulfil their commission.

Then Peter opened his mouth, and said…The word which God sent unto the children of Israel, preaching peace by Jesus Christ. (he is Lord of all)… (10.34-36).

Antioch heard them fulfil their commission.

And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus (11.20).

There is no need to go further at this juncture. Wherever we go and whenever we listen, all we can hear are preachers proclaiming the gospel of Christ. Paul told the believers at Corinth what was in his mind when he went first to their city (where he testified to the Jews that Jesus was Christ, 18.5). I determined not to know any thing among you, save Jesus Christ, and him crucified (1 Cor 2. 2). He reminded them of the gospel he preached. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures; and that he was seen… (1 Cor 15.1-5).

The lesson is so clear: we must tread in the footsteps of these early preachers, of whom it is said, And with great power gave the apostles witness of the resurrection of the Lord Jesus…And great grace was upon them all (Acts 4.33). Their message was unmistakeable. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved (Acts 4.12).

The result of their witnessing

First of all, people were converted. The Lord built His church.(Mt. 16.18). See, for example, Acts 2.47, And the Lord added to the church daily such.as should be saved; Acts 11.21, and a great number believed, and turned unto the Lord; 18.8, and many of the Corinthians hearing, believed, and were baptized. Salvation and baptism went together. But the new converts were not left to mill around in some disorganised way. God who setteth the solitary in families (Ps 68. 6), directed His servants to establish local churches. The first was at Jerusalem where they that gladly received his (Peter’s) word and who had been baptized, continued steadfastly in the apostles doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2.41-42).

The widening scope of the book

Ye shall be witnesses unto me, both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (1.8). The words of the Lord Jesus here indicate the three sections into which the book of Acts may be divided.

Jerusalem: Chs. 1-7

Jerusalem is the centre of operations in these ch.. In the words of James Anderson, The history that unfolds in the book is of a movement with a small beginning, and that spread out towards, though not reaching, the ends of the then-known earth. About one hundred and twenty people all of one nationality gathered in a single room in old Jerusalem (1.15). The growth took place in spite of human opposition and their own weakness. Three thousand were added to their number (2.41)…Their number increased to about five thousand (4.4). Next time Luke summarises the situation he uses no numbers. believers were the more added to the Lord, multitudes both of men and women…the number of the disciples was multiplied (5.14; 6.1). The section ends with the rejection and stoning of Stephen. It has been said that in doing this, the Jewish leaders sent a message to heaven, we will not have this man to reign over us (Lk 19.14).

Judaea and Samaria: Chs. 8-12

This section of the book begins with the words, "And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles (8.2). We should also remember that Caesarea, from where Cornelius sent for Peter, was in Judaea. It is in these chapters (they could be called transitional chapters") that the focus begins to alter from Jerusalem to Antioch, and from Peter to Paul (or Saul, as he is called at this stage). It is worth noting in this connection that ch.12 commences with two men (James and Peter) at Jerusalem, and ends with two different men (Barnabas and Saul) at Antioch.

J. Sidlow Baxter notes that there is a parallel between Peter in the first part of the book and Paul in the second which seems to be more than merely coincidental, and sets out the parallel as follows.

Peter

First sermon (Ch. 2)

Lame man healed (Ch. 3)

Simon the sorcerer (Ch. 8)

Influence of shadow (Ch. 5)

Laying on of hands (Ch. 8)

Peter worshipped (Ch. 10)

Tabitha raised (Ch. 9)

Peter imprisoned (Ch. 12)

Paul

First sermon (Ch. 13)

Lame man healed (Ch. 14)

Elymas the sorcerer (Ch. 13)

Influence of handkerchief (Chap.19)

Laying on of hands (Ch. 19)

Paul worshipped (Ch. 14)

Eutychus raised (Ch. 20)

Paul imprisoned (Ch. 28)

It is interesting to notice the way in which Acts chs.8-10 embrace the three divisions of the human race. In Acts ch.8, an Ethiopian receives the gospel. He was a son of Ham. In Acts Ch. 9, Paul receives the Gospel. He was a son of Shem. In Acts Ch. 10, Cornelius receives the gospel. He was a son of Japheth.

The uttermost part of the earth: Chs. 13-28

Well not quite! Acts, for obvious reasons does not give the complete story. But the progress of the gospel with this end in view is described in these chapters. Antioch is the base for the spreading of the gospel in this section of the book. The first missionary journey began and ended at Antioch (13.1-4; 14. 26-28). So did the second (15.35-40; 18.22). The third journey commenced at Antioch (18.23). It is worth saying that this does not cast the church.at Antioch.in some kind of supervisory role. It was simply Paul’s home assembly! We have a missionary report meeting there in Acts 14.27.

Paul’s three great missionary journeys were followed, after an interval, by his journey to Rome, and it is there that the book concludes. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him (28.30-31).

If in ch.1-12, Peter is the prominent figure, then in ch.13-28 that distinction belongs to Paul. If in ch.1-12, there is an outward movement from Jerusalem to Judaea and Samaria, and then Caesarea, then in ch.13-28, there is an outward movement from Antioch, through the Roman Empire, to Rome. As we have already noted, chs.1-12, end with the imprisonment of Peter, and ch.13-28 end with the imprisonment of Paul. He was evidently under some kind of house-arrest (28.16, 20).

From the above, it is clear that the scope of the book widens as it proceeds, reflecting the words of the Lord Jesus, Ye shall be witnesses unto me, both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (1.8). So far as the journeys of Paul as recorded in Acts are concerned, this involved travelling an estimated 8,415 miles. See Appendix 3 in What the Bible Teaches - Acts.

First Journey: 555 (by land), 625 (by sea)

Second Journey: 1440 (by land), 1320 (by sea)

Third Journey: 805 (by land), 1720 (by sea)

Journey to Rome: 130 (by land), 1820 (by sea)

Total: 2930 (by land), 5485 (by sea)

During his second journey, Paul first visited Thessalonica, and the church planted there became noted for its evangelism. The believers there were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord… (1 Thess 1.7-8). Our coming studies in the book of Acts will be well worth while if we are constrained to follow their example and more earnestly evangelise in our own area.

CHAPTER 1

Ye shall be witnesses unto me

Bearing in mind our introduction to the book, all we need say at this juncture is that Acts describes the progress of the gospel after the Lord Jesus had returned to heaven. It begins with His final instructions to the disciples prior to His ascension (ch.1), and the commencement of the church on the day of Pentecost (ch.2). We have noted already that there are three major divisions in the book: chs.1-7 centre on Jerusalem, chs.8-12 centre on Judaea and Samaria, and chs.13-28 centre on Antioch. With reference to chs 8-12, we also noted that it is here that the focus begins to alter from Jerusalem to Antioch, and from Peter to Paul (he is still called Saul at this stage). These chapters can therefore rightly be described as transition chapters, and this is emphasised in ch.12 which commences with two men (James and Peter) at Jerusalem, and ends with two different men (Barnabas and Saul) at Antioch.

The association with Luke’s Gospel (vv.1-5)

The former treatise have I made, O Theophilus, of all that Jesus began to do and teach. Do notice the order here: do first, then teach: compare Mt 23.1-3). The former treatise (meaning ‘written narrative’, W.E.Vine) was, of course, Luke’s Gospel (see Lk 1.1-4). We have already reminded ourselves that if Luke’s Gospel tells us what the Lord Jesus "began to do", then Acts tells us what He continued to do, and that Mk 16.20 should be read in this connection. We must never forget that we are involved in His work.

Luke wrote to the most excellent Theophilus. The word excellent (kratistos) means mightiest, noblest, best (W.E.Vine) and this could imply that Theophilus was a man of high rank. Compare Acts 23.26; 24.3; 26.25. Do notice that the book of Luke and the book of Acts were written in the first place to help one man! Theophilus means loved of God or friend of God. He had one of the Greek words for love (phileo) embedded in his name, and this distinction is shared by Philologus (Rom 16.15) and Philemon, to which we must add the town of Philadelphia (Rev 3. 7).

Luke commences his second treatise to Theophilus by recalling events preceding the Lord’s ascension. He reminds Theophilus that he had previously written to him in connection with "all that Jesus began both to do and teach, until the day in which he was taken up", and highlights three particular things:

The Lord had commanded the apostles (v.2)

He ascended after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen, or having by the Holy Spirit charged the apostles whom he had chosen (JND). As Albert Barnes (Barnes on the New Testament-Acts) points out, the AV commandments is in fact a single word meaning having commanded. Barnes continues: There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. Luke refers to this great and glorious injunction in Luke 24.47, but it is probably more familiar to us in Matthew 28.19-20. Whilst, in their service, they enjoyed the highest authority in the universe, we must not forget that He commanded the apostles (Compare Acts 10.42) Service for Him, particularly here in preaching the gospel, is not an option.

We should notice that the Lord Jesus commanded His apostles through the Holy Ghost, and it is noteworthy that His entire life was lived in the power of the Holy Spirit. Luke tells us, not that Jesus, having been filled with the Holy Ghost, returned from Jordan, but "Jesus, being full (indicating that this was the norm in his life) of the Holy Ghost, returned from Jordan" (Lk 4.1). While, in a unique sense, the apostles had been chosen, as is seen in John 15.16, and this must have given them strength, assurance and stability when everything was against them, we must never forget our calling as Peter encourages in his second epistle (1.10).

The Lord had conversed with the apostles (v.3)

"To whom also he shewed himself alive after his passion (pascho, meaning suffering), by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God. It is interesting to compare the forty days at the beginning of the Lord’s ministry (Lk 4.2), with the same period at the end of His ministry. Time and space does not permit us here to expand the many proofs (JND) of the resurrection, but amongst them we should remember that the Saviour was recognised by His voice (Jn 20.16); His custom (Lk 24.30-31); His power (Jn 21.5-7); His wounds (Jn 20.20). The reference to the forty days is important. Sceptics and rank unbelievers might have had some support for their incredulity had the apostles seen Him only once, but they saw Him over a period of forty days. Compare this with Acts 10.41. The purpose of His ministry during this period was evidently to prepare them for their coming service. Do remember that the expression kingdom of God" indicates the rule of God in the lives of men and women. In their service, the apostles were equipped with the Lord’s teaching.

The Lord had catered for the apostles (vv.4-5)

And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father (see Jn 14.16, 26; 15.16), which, saith he, ye have heard of me: for John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence. It should not surprise us that the baptism of the Spirit would take place at Jerusalem. It was there that the Lord Jesus had been rejected and crucified, and it was fitting that He should be vindicated in the very same place. In the words of Peter, This Jesus hath God raised up…Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear (Acts 2.32-33).

In the Bible, baptism signifies the end of something old and the beginning of something entirely new. In the case of John’s baptism, it signified the end of an old attitude to sin, and the beginning of a new attitude to sin. It was the baptism of repentance (Acts 19.4). In the case of the baptism of the Spirit or, better, "baptism in the Spirit, the things that divide people came to an end and these divisions were replaced by one body. See 1 Cor 12.12-13, For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. For by one Spirit are we all (past tense, were we all) baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit". The baptism in the Spirit took place once, and that was on the day of Pentecost.

But the coming of the Holy Spirit also ensured power for service. The Lord had said, "tarry ye in the city of Jerusalem, until ye be endued (enduo meaning clothed) with power (dunamis meaning enabling power) from on high" (Lk 24.49).

The agenda for the future (vv.6-8)

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? (v.6). Very clearly, the apostles recognised that the Lord Jesus was none other than Israel’s Messiah. "Lord, wilt thou at this time restore again the kingdom to Israel? This subject was dear to the hearts of the Jewish people. When the Lord Jesus was brought into the temple by Joseph and Mary, Anna spake of him to all them that looked for redemption in Israel" (Lk 2.38), and towards the end of Luke’s Gospel, the two disciples en route for Emmaus ruefully said, But we trusted that it had been he which should have redeemed Israel (Lk 24.21). The Lord Jesus made it clear in His parable of the pounds that people were wrong in expecting that the kingdom of God should immediately appear (Lk 19.11-27). He therefore now adjusts their aspirations by speaking about the distant future (v.7) and the immediate future (v.8)

The distant future (v.7)

The apostles had asked, "Lord, wilt thou at this time restore again the kingdom to Israel? to which the Saviour replied, It is not for you to know the times or the seasons which the Father hath put in his own power (exousia, meaning authority)". (In passing, this helps us to understand the Lord’s words in Mark 13.32). We should remember that the Lord Jesus is not saying here that they shouldn’t know about the times and the seasons, but that they should not be concerned about the commencement of the times and seasons. Compare 1 Thessalonians. 5.1, But of the times and seasons, brethren, ye have no need that I write unto you. The very expression times and seasons (compare Genesis 1.14) makes it clear that Paul is describing earthly events. The word times (chronos) is indicative of duration, and the word seasons (kairos) is indicative of character.

We must carefully note here that the Lord Jesus did not say that the kingdom would not be restored to Israel, but that this would not take place at this time. Israel does have a wonderful future. One day, it will be the central and most prominent nation upon earth, and Jerusalem will be the world’s capital city. See, for example, Isaiah 2.1-5. But the Lord Jesus was particularly concerned here about-

The immediate future (v.8)

"Ye shall receive power (dunamis, enabling power), after that the Holy Ghost is come upon you: and ye shall be witnesses (martus, hence our word martyr) unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost parts of the earth. While we have already discussed this in our introduction, it will certainly not go amiss to emphasise again the Lord’s words, ye shall be witnesses unto me". The apostles had been concerned about restoring the kingdom to Israel. The Lord refers them to the growth of an infinitely larger kingdom! Acts records the beginning of this great work. It is still continuing today. We should be part of it. The power of the Holy Spirit is still available to us. We should, of course, be deeply interested in the timetable for the future, but we must also be deeply concerned about the tasks for the present.

The ascension of the Lord Jesus (vv.9-11)

And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight (v.9). Several words are used in connection with the Lord’s ascension. Having offered up himself (Heb 7.27) He was:

"Taken up" (Acts 1.9). The word here (epairo) means, to raise up or to lift up. It is used in the passive, was lifted up, and emphasises the power in the ascension.

Received up (Mk 16.19). The word here (analambano) means to take to oneself. See, for example, Acts 20. 13-14. "We went before to ship, and sailed to Assos, there intending to take in Paul...and when he met with us at Assos, we took him in, and came to Mitylene. It is used in Acts 1.2, The former treatise have I made...until the day in which He was taken up (R.V. received up); Acts 1.11, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up (R.V. received up) from you into heaven; Acts 1 22, Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, until the same day that he was taken up (R.V. received up) from us; 1 Tim 3.16, Received up in glory. See also Luke 9. 51, And it came to pass when the time was come that he should be received up, he steadfastly set His face to go to Jerusalem".

Ascended up (Eph 4.8-10). Since the Lord Jesus ascended from the place to which He descended, the lower parts of the earth cannot refer to the subterranean regions, but to the earth itself in relation to heaven. See Isaiah 44. 23: Sing, O ye heavens; for the Lord hath done it. shout, ye lower parts of the earth. The word here (anabaino) means, to go or come up. It is rendered climb up in John 10.1, and occurs in John 6.62, "What and if ye shall see the Son of man ascend up where he was before?; John 20.17, Touch me not for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father" See also John 3.13 and Romans 10. 6. The word emphasises that the Lord Jesus ascended physically.

Carried up (Lk 24.51). The word here (anaphero) means to bear up. According to W.E,Vine, it is used of leading persons to a higher place. It emphasises the sphere to which He ascended.

Welcomed up. See Acts 3.21, Whom the heaven must receive until the times of restitution of all things. The word here (dechomai) means receive readily and deliberately. It carries the idea of a welcome, a ready reception. See Ps 110.1. In mockery the religious leaders said, he trusted in God; let him deliver him now, if he will have him (Mt 27. 43).

The ascension is God’s answer to the Lord’s humiliation and shame on earth. They...crucified the Lord of glory (1 Cor 2.8), but God raised him from the dead, and set him at his own right hand...far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come (Eph 1.21.

We are told that a cloud received him out of their sight and while we are not given any further details, it is tempting to think that it was no ordinary cloud. In the Old Testament, the cloud was associated with the Lord’s presence. See, for example, Exodus 24. 16-18. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days. and the seventh day he called unto Moses out of the cloud…and Moses went up into the midst of the cloud… No wonder that on the Mount of Transfiguration, the three disciples feared as they entered into the cloud (Lk 9. 34). As James Anderson nicely observes here. The disciples did not see Him ascend far, for a cloud received him out of their sight. It was as if the Father came forth to meet the Son, and this meeting in the air was hidden from the apostles’ gaze.

Centuries before, Ezekiel saw the glory of God remove from the city of Jerusalem. And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city (the Mount of Olives) (Ezek 11.22-23). Years later, Ezekiel saw it return from the direction in which it had departed (Ezek 43.1-4). Similarly, the apostles were told by the two men…in white apparel (compare Luke 24.4; John 20.12) that 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 (v.11). The Lord Jesus, the Lord of glory (1 Cor 2.8), who ascended, physically and visibly, from the Mount of Olives will return, physically and visibly to the very same place. See Zech. 14.4.

The activities of the disciples (vv.12-14)

They had been told to wait for the coming of the Holy Spirit (vv.4-5), but they didn’t twiddle their thumbs. Having returned to Jerusalem from the Mount of Olives, they "all (no absentees) continued (see Col 4.2) with one accord in prayer and supplication. Now there’s something to think about! They were all there physically, and they were all there harmoniously! That makes for a good prayer meeting! The words, one accord" occur elsewhere in Acts, although not always describing the Lord’s people. For our purposes, read Acts 2. 1; 2.46; 4.24; 5.12; 15.25. The same word (homothumadon) is translated with one mind in Rom. 15.6. Think about its importance.

We should notice exactly who was present in that upper room. As we might expect, the apostles are mentioned. Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James (v.13). But so were the women, and Mary the mother of Jesus, and…his brethren (v.14). It is rather lovely to notice that these all (the apostles) "continued with one accord with the women, and Mary, and…his brethren. Luke does not say that the women… were with the apostles, but that the apostles were with the women… The women (they must have included Mary Magdalene, and Joanna, and Mary the mother of James, Lk 24.10) with Mary and the Lord’s brethren" are given an important place by Luke. The apostles were not a class apart when it came to the prayer meeting!

The presence of the Lord’s brethren is most significant. See John 7. 5. So it was a mixed bag of people in that upper room. There were people that companied with us all the time that the Lord Jesus went in and out among us (v.21), godly women that followed him from Galilee (Lk 23. 49) and members of His own family who only eight months before (according to James Anderson) hadn’t even believed in Him! But now they are all engaged in prayer and supplication. The Lord’s unbelieving family had been saved, and now (with others) they are a praying family! The word prayer here (proseuche) is used for praying in general, and can be distinguished from supplication (deesis) in its coverage of on-going and regular prayers. Supplication means an asking or an entreaty, and often occurs in circumstances of particular need. See, for example, , "Fear not Zacharias. for thy prayer (deesis, supplication) is heard (Lk 1.13) my heart’s desire and prayer (deesis) to God for Israel is, that they might be saved (Rom 10.1), the effectual fervent prayer (deesis) of a righteous man availeth much. So supplication" (Jas 5.16) covers special matters. Often in the assembly prayer meeting there are requests for special prayer.

James Anderson has a delightful piece here. One hundred and twenty is also the number of priests who functioned when Solomon’s temple was dedicated (2 Chron 5. 12). That represented the original grand total of the priesthood, and for the only time in their history they functioned together instead of waiting by course. So when the new spiritual temple not made with hands was introduced in Acts 2, one hundred and twenty priests functioned together with one accord".

The appointment of Matthias (vv.15-26)

These absorbing verses are far more than an interesting piece of history.

They contain important lessons. We should notice.

The accuracy of the scriptures (vv.16-20)

Men and brethren (which Alfred Barnes calls a customary mode of address, implying affection and respect". See also Acts 13.26) this scripture must needs be fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus (v.16). For further references to the work of the Holy Spirit in the inspiration of the Old Testament scriptures, see, for example, Mark 12. 36; Acts 28. 25; Heb 3.7; Heb 9.7-8; Heb 3.7. The Lord Jesus cited Psalm 41.9 in referring to the treachery of Judas (Jn 13.18). If, for a moment, we place vv.17-19 in brackets, and read vv.16 and 20 together without a break, the mainstream of Peter’s address becomes clear. So, Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake concerning Judas, which was guide to them that took Jesus…For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein. and his bishoprick (episcope, meaning oversight, as in 1 Tim. 3. 1) let another take". Peter refers here to Psalm 69.25; 109.8.

In both cases, the psalmist refers to the way in which enemies should be properly treated, and the verses are therefore appropriate in the case of Judas.

The intervening verses (vv.17-19) refer to the death of Judas. It is only Matthew who tells us that the field (v.18) was purchased with thirty pieces of silver (Mt 26.15), which Luke calls here the reward of iniquity, and it is only Luke who tells us that the field is called in their proper tongue, Aceldama, that is to say, The field of blood (v.19). James Anderson calls this, Luke’s usual precision in recording the proper name of the potter’s field once it had been bought. We know that Judas went and hanged himself (Mt 27.5) but Luke takes up the narrative…and records a further mishap to his body (James Anderson). In the words of Alfred Barnes, He first hanged himself, and then fell, and was burst asunder. What happened to his soul is even more terrible: he went to his own place (v.25). Judas and the man of sin have at least one thing in common. Both are called the son of perdition (John 17.12; 2 Thess. 2.3).

The addition of Matthias (vv.21-26)

The action prompted by the scriptures (v.21)

Wherefore of these men which have companied with us….must one be ordained to be a witness with us of his resurrection. Do notice the wherefore. The scriptures required something to be done. This is emphasised in the translation, It is necessary therefore that of the men who have assembled with us…one of these should be a witness with us of his resurrection (JND). The words let another take his office (Psalm 109. 8), given here as, Let another take his overseership (v.20, JND), required action. Do we take action when we see something taught in Scripture?

It would be interesting to know if Peter had anything else in mind when he said, "Wherefore of these men which have companied with us...must one be ordained (there are no ritualistic or ecclesiastical implications here) to be a witness with us of his resurrection. Perhaps (we speculate here) Peter was thinking of the Lord’s words, ye also shall sit on twelve thrones, judging the twelve tribes of Israel" (Mt 19.28).

The apostles’ job description (vv.21-22)

"Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning with the baptism of John, and that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. It is worth pointing out that these qualifications did not automatically make men apostles! Apostles were specifically appointed by the Lord. See Mark 3.13-14. John refers to the job description in 1 John 1.1-3, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life…that which we have seen and heard declare we unto you… There is particular emphasis upon the Lord’s resurrection. This became the hallmark of apostolic preaching. With great power gave the apostles witness of the resurrection of the Lord Jesus (Acts 4.33).

The approach to God in prayer (vv.23-25)

"And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed…" Need we say more?

The answer to their prayer (v.26)

And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven disciples. We must remember that the apostles used an Old Testament method of ascertaining the Lord’s will. See Joshua 18.6,8,10; Proverbs 16.33. These were very early days, and the Holy Spirit had not yet been given. Compare Acts 13.2. We do not cast lots today! But there can be no doubt that the Lord guided proceedings in the upper room. After all, they had prayed, hadn’t they!

CHAPTER 2

And they were all filled with the Holy Ghost (2.1-21)

Before returning to heaven, the Lord Jesus told His disciples that they would be baptized with the Holy Ghost not many days hence, and continued by saying ye shall receive power, after that the Holy Ghost is come upon you (Acts 1.5,8). The promised coming of the Holy Spirit is described in Acts 2, together with the resulting power in the witness of the apostles.

The expression, Ye shall be baptised with the Holy Ghost not many days hence, is well illustrated in 1 Corinthians 10.2-4. And were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them: and that Rock was Christ. J.M.Davies makes the following observations:

(i) The baptism unto Moses was national and corporate, whereas the drinking was individual;

(ii) The baptism was a historical event, it was never repeated, whereas the drinking was continuous;

(iii) The baptism was positional it brought them into a new and very definite relationship with Moses, whereas the drinking was experimental. it quenched their thirst;

(iv) In the baptism, they were passive, whereas in the drinking they were active.

The coming of the Holy Spirit was therefore a once and for all event. Its effect remains, and every believer comes into the good of it at conversion. We must remember that, similarly, the work of Christ was a once and for all event, but remains in permanent effect, and every believer comes into the good of it at conversion.

The coming of the Holy Spirit on the day of Pentecost marked the birthday of the church. The word Pentecost simply means the fiftieth, and refers to the Jewish feast of weeks which took place fifty days after the feast of firstfruits. The details are found in Lev 23.15-21. The passage begins. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall be complete: even unto the morrow after the sabbath shall ye number fifty days; and ye shall offer a new meat-offering unto the Lord (vv.15-16). The Old Testament feast of firstfruits is a wonderful picture of the Lord’s resurrection (see 1 Cor. 15.20), and the connection between the two feasts reminds us that the Lord Jesus rose from the dead, ascended to heaven, sat down on the right hand of the throne of God, and then, proving that He was there, sent the Holy Spirit. Read Acts 2. 32-33 and John 7.39.

One unique feature in the feast of weeks was the offering of two wave-loaves (perhaps representing Jew and Gentile) of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. This is particularly significant since leaven was forbidden in the sacrifices. But here was an offering, called firstfruits unto the Lord, in which leaven was to be present. Quite obviously, this offering could not refer to Christ alone, but it does refer to Christ and His people in fellowship with each other. Beyond this, the Old Testament does not go, but it establishes the principle, and when the day of Pentecost was fully come, that wonderful principle was displayed in the identification of Christ with His people. It has been put like this. the fine flour bears witness that Christ dwelleth in me, and the leaven proclaims sin dwelleth in me. But the loaves were baken with leaven, indicating that the action of the leaven had been arrested by fire.

In passing, we must remember that the feasts of the Lord set out God’s dealings with Israel, and it is a mistake to say that the spring feasts refer to Christianity, and the autumn feasts refer to Israel. The spring feasts commemorate what God has already done for Israel, as well as for us, and the autumn feasts anticipate what He will do in the future for Israel.

The coming of the Holy Spirit created a living body, which includes every Christian, and at the same time, united that living body to its Head in heaven (read Eph 1.21-22). Christ and His church are one! In creating Adam, God breathed into his nostrils the breath of life; and man became a living soul (Gen 2.7). On the day of Pentecost the Lord Jesus breathed on His disciples and they became a living church. He illustrated what He was going to do in John 20. 21-22.

The Power of the Holy Spirit (vv.1-21)

The coming of the Holy Spirit on the day of Pentecost marked the commencement of the church. It secured (a) the power of God for the church (wind-v.2) and (b) the presence of God in the church (fire v.3). It involved

(c) the