A Private Commentary on the Bible: Acts 1–14

By James D. Quiggle

The Book of Acts is Luke’s continuation his account of the good news, showing the ministry of the Christ through the Holy Spirit working in partnership with the Twelve, Paul, and other disciples, to take the good news throughout the Greco-Roman world, by forming local New Testament churches from communities of believers.

Volume 1, Acts 1–14, explains the history of the New Testament church from its beginning at the AD 33 Pentecost, to the end of Paul’s first missionary journey, ca. AD 49. A reasonable chronology of events is followed, showing the slow but steady progress of the gospel to the Jews, Samaritans and gentile proselytes, God-fearers among the gentiles, and pagan gentiles. Numerous excursus and four appendices on pertinent subjects complete the exposition.

The exposition is based on my translation of the text. The exposition is thorough, examining every aspect of the text, and does not hesitate to answer questions raised by Luke’s historical narrative. The theology is conservative, Reformed, and Dispensational, as required by the inspired text and the historical-grammatical (Literal) hermeneutic.

• Language: English
• Publisher: James D. Quiggle
• Release date: May 22, 2023
• ISBN: 9798215875940

James D. Quiggle

James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

Book preview

The Book of Acts

Chapters 1–14

BOOKS BY JAMES D. QUIGGLE

DOCTRINAL SERIES

Biblical History

Adam and Eve, a Biography and Theology

Angelology, a True History of Angels

Essays

Biblical Essays

Biblical Essays II

Biblical Essays III

Biblical Essays IV

Marriage and Family

Marriage and Family: A Biblical Perspective

Biblical Homosexuality

A Biblical Response to Same-gender Marriage

Doctrinal and Practical Christianity

First Steps, Becoming a Follower of Jesus Christ

A Christian Catechism (with Christopher McCuin)

Why and How to do Bible Study

Thirty-Six Essentials of the Christian Faith

The Literal Hermeneutic, Explained and Illustrated

The Old Ten In the New Covenant

Christian Living and Doctrine

Spiritual Gifts

Why Christians Should Not Tithe

Dispensational Theology

A Primer On Dispensationalism

Understanding Dispensational Theology

Covenants and Dispensations in the Scripture

Dispensational Eschatology, An Explanation and Defense of the Doctrine

Rapture: A Bible Study on the Rapture of the New Testament Church

Antichrist, His Genealogy, Kingdom, and Religion

God and Man

God’s Choices, Doctrines of Foreordination, Election, Predestination

God Became Incarnate

Life, Death, Eternity

Did Jesus Go To Hell?

Small Group Bible Studies

Elementary Bible Principles (with Linda M. Quiggle)

Counted Worthy (with Linda M. Quiggle)

COMMENTARY SERIES

The Old Testament

A Private Commentary on the Bible: Judges

A Private Commentary on the Book of Ruth

A Private Commentary on the Bible: Esther

A Private Commentary on the Bible: Song of Solomon

A Private Commentary on the Bible: Daniel

A Private Commentary on the Bible: Jonah

A Private Commentary on the Bible: Habakkuk

A Private Commentary on the Bible: Haggai

The New Testament

The Gospels and Acts

A Private Commentary on the Bible: Matthew’s Gospel

A Private Commentary on the Bible: Mark’s Gospel

A Private Commentary on the Bible: Luke 1–12

A Private Commentary on the Bible: Luke 13–24

A Private Commentary on the Bible: John 1–12

A Private Commentary on the Bible: John 13–21

A Private Commentary on the Bible: Acts 1–14

Four Voices, One Testimony

Jesus Said I Am

The Parables and Miracles of Jesus Christ

The Passion and Resurrection of Jesus the Christ

The Christmas Story, As Told By God

Pauline Letters

A Private Commentary on the Bible: Galatians

A Private Commentary on the Bible: Ephesians

A Private Commentary on the Bible: Philippians

A Private Commentary on the Bible: Colossians

A Private Commentary on the Bible: Thessalonians

A Private Commentary on the Bible: Pastoral Letters

A Private Commentary on the Bible: Philemon

General Letters

A Private Commentary on the Book of Hebrews

A Private Commentary on the Bible: James

A Private Commentary on the Bible: 1 Peter

A Private Commentary on the Bible: 2 Peter

A Private Commentary on the Bible: John’s Epistles

A Private Commentary on the Bible: Jude

Revelation

A Private Commentary on the Bible: Revelation 1–7

A Private Commentary on the Bible: Revelation 8–16

A Private Commentary on the Bible: Revelation 17–22

REFERENCE SERIES

James Quiggle Translation New Testament

Dictionary of Doctrinal Words

Old and New Testament Chronology (with David Hollingsworth)

(Also in individual volumes: Old Testament Chronology; New Testament Chronology)

TRACTS

A Human Person: Is the Unborn Life a Person?

Biblical Marriage

How Can I Know I am A Christian?

Now That I am A Christian

Thirty-Six Essentials of the Christian Faith

What is a Pastor? / Why is My Pastor Eating the Sheep?

Principles and Precepts of the Literal Hermeneutic

(All tracts are in digital format and cost $0.99)

Formats

Print, Digital, Epub, PDF. Search James D. Quiggle or book title.

A Private Commentary on the Bible

Acts 1–14

James D. Quiggle

Copyright Page

A Private Commentary on the Bible: Acts 1–14

Copyright © 2023 James D. Quiggle. All rights reserved.

All New Testament translations are from the James Quiggle Translation New Testament, copyright © 2023.

Old Testament translations marked (LXX) are from the Brenton translation of the Septuagint (Public Domain, see Sources).

Old Testament translations marked (ASV) are from the American Standard Version, 1901 (Public Domain).

This digital edition of A Private Commentary on the Bible: Acts 1–14, contains the same material as the print version.

Table of Contents

Preface

Introduction

Acts One

Acts Two

Acts Three

Acts Four

Acts Five

Acts Six

Acts Seven

Acts Eight

Acts Nine

Acts Ten

Acts Eleven

Acts Twelve

Acts Thirteen

Acts Fourteen

Appendix: Dating The Acts 2 Pentecost

Appendix: Did the Apostles Know Jesus was God Incarnate?

Appendix: Did the Fallen Angels Know Jesus was God Incarnate?

Appendix: Marks of Salvation

Sources

Preface

The Private Commentary series on the Old and New Testaments is my interpretation of the Bible, neither more nor less. I am responsible for the use made of all quoted and cited material.

In this book I use the word believers to identify those who have placed saving faith in Jesus Christ and submit to the Scripture as the rule of faith and practice. Not all who call themselves Christians are believers. The use of believer versus Christian in no way states or implies those who disagree with me are not believers or Christians.

The genuine Christian, or believer, is the person who has placed saving faith in Jesus Christ, submits to the Scripture as the rule of faith and practice, and holds to the essential doctrines of the Christian faith.

In this commentary I mention one or more of my books. The purpose is not advertisement, but to refer the reader to in depth explanations in those books. I never worry about sales. The Holy Spirit decides who will read my works, and I trust in his decisions.

Introduction

The Book of Acts is Luke’s continuation his account of the good news, showing the ministry of the Christ through the Holy Spirit, as the Holy Spirit acted through the Twelve, Paul, and other disciples, to take the good news throughout the known world of the times, i.e., the Greco-Roman world. The Book of Acts was written ca. AD 62–63, during the time Paul was awaiting trial before the Caesar, and reveals selected events between the AD 33 Pentecost and AD 63, when Paul was released from his Roman imprisonment.

The Book of Acts is often subtitled in our Bibles as of the Apostles. No, Luke wrote about the acts of the Holy Spirit through many individuals.

Why did Luke write Acts? One purpose of Acts might have been to show the Holy Spirit active in the New Testament church. The history of Spirit’s works present a pattern by which each generation might recognize and understand how the Holy Spirit continues his work in every generation of the New Testament church.

Others have suggested Luke wrote a history of the early New Testament church to tell the New Testament church of its origin. This view has biblical precedence, as the Pentateuch was written by Moses as a history of the origin of the nation Israel.

Another view was suggested by John W. Mauck, in his book, Paul on Trial. The book’s subtitle is The Book of Acts as a Defense of Christianity. Mauck’s thesis is the book was written as a legal brief for Theophilus, the Roman official responsible for the judicial investigation of trials to be conducted before Emperor Nero [Mauck, ix]. Luke’s legal brief would show Christianity was not a threat to the Roman Empire, and Paul was innocent of the accusations brought against him by the Jews. If you believe, as I do, Paul was released as not guilty from his first imprisonment, then Luke’s history may have been instrumental in achieving that outcome, whether or not written for that specific purpose.

Luke’s two volume history of the Christ and the New Testament church certainly instructed believers about their faith. Acts informs the believer what the earliest Christians believed and how they lived out those beliefs, thereby showing a pattern of faith and the Christian life for the New Testament church. Certainly theology as both faith and Christian living is part of the acts of the Holy Spirit in the Book of Acts.

None of the above purposes are mutually exclusive. Whatever Luke’s personal motivations, the Holy Spirit worked through his servant to present to the New Testament church the early history of the church, and how those believers lived out their faith in their particular historical-cultural circumstances, through their relationship with God in Christ, by the power of the indwelling Holy Spirit, and a regenerated human nature. So also the Holy Spirit works in every generation of believers, as he did in the first, and every generation of believers is to live out their faith through their relationship with God in Christ, by the power of the indwelling Holy Spirit, and a regenerated human nature.

The structure of the Acts has been extensively analyzed by commentators over the many centuries from then to now. So also matters of authorship, date, and historicity. It is not my purpose to duplicate introductory information that may be found in other resources.

I consider the Book of Acts to be the genuine composition of a man named Luke, who was a sometime companion of the apostle Paul, written as superintended by the Holy Spirit (inspiration). The act of writing of the book probably began during Paul’s detention under Festus, Acts 25:12, and the act of writing the book ended sometime after Paul’s meeting with the Jews in Rome, Acts 28:29. Acts 28:30–31 seems like an epilogue, probably added ca. AD 63 after Paul was judged innocent of all charges.

Outline Of Acts

The Book of Acts naturally divides into four sections.

Prologue

Luke’s Introduction, 1:1–3.

Jesus’ final commands and ascension, 1:4–8.

Disciples waiting for the promise of the Father, 1:9–26.

The ministry of Peter

Using the keys of the kingdom (Matthew 16:19) to open the door of the kingdom to the Jews, Acts 2–7.

Using the keys of the kingdom to open the door of the kingdom to those of mixed Jew and gentile heritage, i.e., the Samaritans, Acts 8 (with a subsection, Philip opening the door to gentile proselytes).

Using the keys of the kingdom to open the door of the kingdom to the gentiles (Acts 10:1–11:18; 15:7–11).

The ministry of Paul

His conversion and early life as a believer, Acts 9; 11:19–30.

His life as apostle to the gentiles, Acts 12:25—20:38.

His arrest, trials, and journey to Rome, Acts 21:1–28:16.

Epilogue

Paul’s gospel defense to the Jews in Rome, 28:17–29.

Succinct summary of Paul’s life in Rome, Acts 28:30–31.

Purpose Of The Commentary

The purpose of this commentary is to present a detailed explanation of the Book of Acts for use by Bible students, teachers, and pastors, for learning, teaching, and preaching. My method of interpretation is the Historical-Grammatical Hermeneutic (HGH), also known as the Literal Hermeneutic. For an explanation of how I understand and use the Literal hermeneutic, see my book, The Literal Hermeneutic, Explained and Illustrated. The following is an extract from that book.

Hermeneutical Method

The purpose of biblical hermeneutics is to discover the intent of the biblical authors in order to understand the interpretation of the text. The literal hermeneutic is really the application of seven methods of analysis to the biblical text: historical-cultural, contextual, lexical-syntactical, theological, literary (genre), and doctrinal aspects of Scripture, and comparison with other interpreters using the same methods. The interpreter synthesizes the facts discovered through judicious application of these analyses to arrive at an understanding of the biblical text (the first five are from Virkler, 76). These analyses are described as follows:

Historical-Cultural analysis: considers the historical-cultural milieu in which the author wrote. The facts of the historical-cultural background involve the task of reconstructing or comprehending the historical and cultural features of the specific passage. This requires an understanding of:

The situation of the writer, especially anything that helps explain why he or she wrote the passage.

The situation of the people involved in the text and/or the recipients of the book that can help explain why the writer penned this material to them.

The relationship between the writer and audience or the people involved in the text.

The cultural or historical features mentioned in the text.

Contextual analysis: considers the relationship of a given passage to the whole body of an author’s writing.

Lexical-Syntactical analysis: develops an understanding of the definitions of words (lexicology) and their relationships to one another (syntax).

Theological analysis: studies the level of theological understanding at the time the revelation was given in order to ascertain the meaning of the text for its original readers. It takes into account related Scriptures, whether given before or after the passage being studied.

Literary (Genre) analysis: identifies the literary form or method used in a given passage: historical narrative, letters, doctrinal exposition, poetry, wisdom, prophetic.

Doctrinal analysis: the harmonization of doctrine in a specific passage with the full teaching of Scripture on that doctrine.

After the analyses are performed, one should compare his or her tentative interpretation with the work of other interpreters who also use the literal hermeneutic. This step will substantiate a valid interpretation or alert the interpreter to a novel or aberrant interpretation, perhaps one already considered and discarded in the past history of interpretation. Certainly a novel or new interpretation should be re-examined and validated by careful exegesis if it is to be retained.

The literal hermeneutic is in reality the grammatical-historical-contextual-lexical-syntactical-theological-genre-doctrinal hermeneutic, judiciously applied to the various literary genres in Scripture, the results of which are compared with other competent interpreters of past and present, and used to understand just what it is the Bible is teaching, whether in a particular verse or passage, or in relation to doctrine.

What Does Literal Mean

The meaning of literal interpretation has been and still is subject to misinterpretation and caricature. Here is what literal interpretation means:

The literal hermeneutic understands the words and language used by the human authors of the Bible in the normal and plain sense of words and language as used in everyday conversation and writing.

Understanding words in their plain and normal sense means all words in all languages have a semantic content and range that reflects the historical-cultural background of the original writer and reader.

Understanding words in their plain and normal sense means that languages also communicate meaning through well-defined rules of vocabulary, grammar, and syntax.

Understanding words in their plain and normal sense means recognizing all language includes idioms, slang, figures of speech, and symbols specific to that language and the historical-cultural circumstances of original writer and reader, and that these must be interpreted for the modern reader in terms of his or her language.

Understanding idioms, slang, figures of speech, and symbols in the plain and normal sense of language means an idiom, slang, figure of speech, or symbol is based on something literal and is intended by the writer or speaker to communicate something literal. And the corollary: A symbol is not intended to communicate the literal thing on which it is based.

Understanding the biblical use of words, figures of speech, idioms, slang, and symbols means recognizing the biblical authors sometimes used and invested these parts of language with specific theological or spiritual meanings, and that the Holy Spirit maintained the consistency of those meanings among the several human authors.

If an interpretation invests an author’s words, figures of speech, idioms, slang, or symbols with a meaning other than the plain and normal meaning of their use in the language in which he is communicating, then it is not a literal interpretation, but is an allegorical or spiritual interpretation: an abstract distortion of the meaning of the text dependent on the interpreter’s imagination, not the biblical writer’s truth-intention.

Considering the above propositions, a literal hermeneutic determines the biblical author’s intended meaning (his truth-intention) through the normal and plain sense of the words and language he used. To discover the author’s truth-intention the literal method applies historical, cultural, contextual, grammatical, lexical, syntactical, theological, genre, and doctrinal analysis to the author’s text.

The Translation

The translation of the Greek text of Acts (and Translation Notes) is from my book, James Quiggle Translation New Testament. See that book for an explanation of translation conventions and resources.

Identifying Believers And Non-Believers

In the commentary I have used several terms to identify the people. The unsaved are identified as Jews, gentile proselytes, God-fearers, and pagan gentiles. Those who are saved I have variously identified by the titles believers, Jewish Christians, gentile Christians, and Christians. This not because I believe there are different groups of Christians (the Mid-Acts heresy), but as a reflection of changing historical circumstances in the Book of Acts. The first Christians were Hebrews, then gentile proselytes to Judaism became Christians, then pagan gentiles became Christians.

Luke the author of Acts identifies believers as a sect of the Nazarenes, as members of the Way, and as Christians, Acts 24:5; 9:2; 22:4; 11:26.

A Suggested Chronology Of Acts 1–14

Acts 1, Christ’s ascension, AD 33, ten days before Pentecost,

Acts 2, AD 33 Pentecost, in late May

(All dates below are approximate)

Acts 3–6, AD 33 through AD 36

Acts 7, Stephen’s death, ca. AD 35–36

Acts 8, Samaritan and Ethiopian converts, ca. AD 35–36

Acts 9, Saul’s conversion, ca. AD 35–38

Acts 10, Peter and Cornelius, ca. AD 40–43

Acts 11, Barnabas brings Saul to Antioch, ca. AD 43–44

Acts 12, Death of apostle James, ca. AD 44

Acts 13–14, Saul-Paul and Silas missionaries, ca. AD 46–49

Acts One

Translation Acts 1:1–3

1 Truly the first discourse I produced concerning all things, O Theophilus, which Jesus began to both do and to teach, 2 until the day, having given instructions to the apostles whom he had chosen by the Holy Spirit, he was taken up, 3 to whom also he presented himself alive after his suffering by many infallible proofs, during forty days being seen by them and speaking the things concerning the kingdom of God.

TRANSLATION NOTES

At 1:1, it is possible Theophilus a compound word formed from theós, God, and phílos, loving, is not a proper name but literally means lover of God. The sentence would then read as addressed to believers in general: The first discourse indeed I produced concerning all things, O lover of God. So also at Luke 1:3.

At Acts 1:3, those familiar with the Greek text will notice I have translated tekmḗrion [Zodhiates, s. v. 5039], a fixed sign, proof, infallible proof as infallible proofs, versus the convincing proofs of other versions.

EXPOSITION

The first discourse refers to what we know as the Gospel of Luke. Together, the Good News and the Acts are a two volume history of Jesus the Christ and his New Testament church. (See my two volumes on Luke’s gospel in the Private Commentary series.)

As was volume one (concerning all things, O Theophilus, which Jesus began to both do and to teach), this volume is also dedicated to a certain Theophilus. The name was common in the Roman Empire (but see translation note, above). In his gospel Luke gave Theophilus the appellation Most Noble which was used primarily as a title for rulers or government officials [Mauck, x], but not always. Luke does not use that title here, although it would have been customary to use it every time. Here in Acts, the greeting seems more friend to friend, which casts some small doubt against Mauck’s thesis that Acts is a legal brief of Paul’s defense (see Introduction). If one is writing to the prosecuting attorney, the polite formalities of address and title would seem a necessity. Still, one cannot so casually dismiss Mauck’s thesis.

Peterson [102], suggests Luke looks to Theophilus to act as a patron.

Luke presumably also hoped that Theophilus would act as a patron or sponsor in bringing his work to a wider audience. Luke’s intended readers are people needing the same clarification and assurance as Theophilus.

In Roman times a patron could act as protector, sponsor, or benefactor toward another who had a lesser social status.

If Luke is asking Theophilus to be his patron, then Luke probably intended Theophilus would front the costs of reproducing, publishing, and distributing his two books.

Black’s theory casts doubt (perhaps unintended by Black) that Luke wrote to a person, versus Christians in general. Black suggests Matthew’s gospel had been written ca. AD 42, oriented toward proving to the Jews that Jesus was the Messiah, and that Matthew’s gospel was the evangelistic document used by all the apostles, including Paul. Black theorizes that Paul, based on his experience in evangelizing gentiles, and then being a prisoner of Felix and Festus, had Luke write a gospel for evangelizing gentiles, oriented toward showing Jesus was the Redeemer of gentiles as well as Jews. Luke’s gospel, then, would have been written to theóphilos, lovers of God. So also, then, the Acts.

Acts 1:1–3 serve as a summary of Luke’s first volume on Jesus and an introduction to his second volume. The summary of the first volume, 1:1, is short and succinct, all things … which Jesus began to both do and to teach. The introduction to the Acts, in 1:2–3, sets the stage for what is to come. Jesus gave instructions to his apostles; Jesus showed himself alive after his suffering (crucifixion) by many infallible proofs for forty days (cf. 1 Corinthians 15:5–8); Jesus was taken up into heaven, 1:9.

Luke takes the time, 1:2, to validate those whom Jesus chose to build his New Testament church: the apostles whom he had chosen by the Holy Spirit, cf. Matthew 10:1–4. To these eleven more than his other disciples Jesus had given instructions during the forty days.

Why would Luke, writing by the inspiration of the Holy Spirit, say Jesus the God-man chose the apostles by the Holy Spirit? Wasn’t the person who was God the Son incarnate able to make the choice on his own? The question is answered in three parts.

One. Jesus the Christ lived his life as a Spirit-filled believer. He was as fully human as he was fully deity. Therefore he prayed before choosing the Twelve, Luke 6:12ff., and was guided by the Holy Spirit in his choices.

Two. God Father-Son-Spirit are one deity essence. They do not share the deity essence, they are not three parts forming the whole, they are the one deity essence. Each member of the Trinity has a particular office to fill (works to do) but as being one essence each member participates in the works of the other members. The Scripture teaches that participation through these works of the Trinity

The creation, Genesis 1:1; Colossians 1:16; Genesis 1:2

The incarnation, Hebrews 10:5; Philippians 2:7; Luke 1:35

The baptism, Matthew 3:16–17; Mark 1:9–11; Luke 3:21–22; John 1:32–34.

The propitiation, Isaiah 53:6, 10; Ephesians 5:2; Hebrews 9:14

The resurrection, Romans 6:4; John 10:17; Romans 8:11.

Three. chosen by the Holy Spirit means the Spirit was not only active in the choice, but would be active in the works of these men as the Christ’s ambassadors. An apóstolos is sent, an ambassador [Zodhiates, s. v. 652].

The words taken up refer to the Christ’s ascension from the earth and first heaven into the second heaven and from there into the third heaven to sit on God’s throne, Hebrews 1:8; 8:1; Revelation 4:2. (Some texts import the words into heaven from 1:11 to create in 1:2 the sentence taken up into heaven.)

The forty days is literal, and the reference is to the fifty days between the presentation of the Wave offering of the first sheaf of the barley harvest and the Day of Pentecost. The order of events are:

Nisan 14, Passover (Leviticus 23:5).

Nisan 15, Jesus crucified and buried, John 19:31.

Nisan 16, Sabbath (sunset on the 15th to sunset on the 16th)

Wave Sheaf of the first fruits offered Nisan 17 (same day Jesus resurrected), the tomorrow after the Sabbath after the Passover (Leviticus 23:9–14). The Feast of Unleavened bread would be in progress (Nisan 15–21, Leviticus 23:6–8).

Count seven Sabbaths after the sheaf of the firstfruits is waved (Leviticus 23:15).

One day after the seven Sabbaths have ended, the fiftieth day after waving the sheaf of the firstfruits, the Feast of Weeks (Pentecost) begins (Leviticus 23:16–21).

Jesus was seen alive for forty days after his resurrection, which (resurrection) occurred the tomorrow after the Sabbath after the Passover (Leviticus 23:9–14), on the day when the Wave Sheaf of the first fruits was offered. In relation to the Jewish calendar, the forty days began Nisan 17 and ended Iyar 27. In the scene to follow, Acts 1:4–14, the date is Iyar 27, ten days before the AD 33 Pentecost.

Luke grounds his history of the acts of the Holy Spirit in the chronology of the times. We know when Jesus was crucified and buried, Nisan 15, AD 33, which on the Gregorian (modern) calendar for AD 33 was April 3. We know when Jesus resurrected, Nisan 17 (April 6). We know the day when Jesus ascended, Iyar 27, AD 33 (May 17). We know the day when the New Testament church began, on the first day of the Feast of Pentecost, Sivan 7, AD 33, which on the Gregorian calendar was May 25.

Luke was a very careful historian. His dating of the ascension should give us confidence in all the facts in this history.

What were the many infallible proofs that Jesus resurrected? Luke knew of Matthew’s gospel, but let us confine ourselves to Luke’s gospel account.

The appearance to Mary the Magdalene, Luke 24:10, and other women.

Peter’s visit to the empty tomb, 24:12.

The appearance to the two walking to Emmaus, 24:13–31.

The appearance to Peter, 24:34.

The appearance to the Eleven and other disciples, 24:36–43.

The appearance leading to the ascension, 24:50–51.

There were other appearances. The list below begins on the Sunday of the resurrection [Westcott, John, 238].

5:00 a.m., Mary Magdalene, Mary mother of James and Salome, probably with others, start for the sepulcher in the twilight. Mary Magdalene goes before the others, and returns at once to Peter and John (John 20:1ff)

5:30 a.m., Her companions reach the sepulcher when the sun had risen (Mark 16:2). A vision of an angel. Message to the disciples (Matt 28:5ff; Mark 16:5ff)

6 a.m., Another party, among whom is Joanna, come a little later, but still in the early morning (Luke 24:1ff) A vision of two young men. Words of comfort and instruction (Luke 24:4ff)

6:30 a.m., The visit of Peter & John (John 20:3B10). A vision of two angels to Mary Magdalene (John 20:11B13). About the same time the company of women carry their tidings to the apostles (Luke 24:10ff)

7 a.m., The Lord reveals himself to Mary Magdalene (John 20:14B18; Mark 16:9). Not long after he reveals himself, as it appears, to the company of women who are returning to the sepulcher. Charge to the brethren to go to Galilee (Matt 28:9ff).

Late afternoon into the night on Sunday

4–6 p.m. (approximate), The appearance to the two disciples on the way to Emmaus (Luke 24:13ff; Mark 16:12).

After 4 p.m., An appearance to Peter (Luke 24:34; 1 Corinthians 15:5).

8 p.m., An appearance to the eleven and others (Luke 24:36ff; Mark 16:14; John 20:19ff).

In addition we have the post-resurrection, pre-ascension appearances recorded at Matthew 19:16–20 (AD 33); John 21 (AD 33); Acts 9:5 (AD 36); 1 Corinthians 15:6 to more than five hundred brethren at once [AD 33], out of whom the more live until this present time, ca. AD 57, which was before Luke wrote his gospel and the Acts.

Luke says during those forty days, the Lord was speaking the things concerning the kingdom of God. The disciples’ question in 1:6, at this time, are you restoring the kingdom to Israel? causes us to ask which kingdom of God? That leads to the definition of kingdom. (From my book, Dictionary of Doctrinal Words. Lightly edited to the present purpose.)

A kingdom consists of ruler(s), ruled, and realm. Scripture teaches several aspects of the kingdom.

The Universal Kingdom: God’s universal rule over his creation. This kingdom is present for all time and eternity.

Kingdom of God/Kingdom of Heaven. The reign of God through Jesus Christ (1 Corinthians 15:24–28).

The Spiritual Kingdom: the kingdom during the New Testament church age between the two advents, composed only of believers saved during the New Testament church age, entered by the new birth. This is the New Testament church that is the body of Christ.

The Mystery Kingdom: the kingdom during the New Testament church age between the two advents, composed of believers saved during the New Testament church age, and of people professing (not possessing) faith, rejecters of faith, and opponents of faith, who are visibly in the New Testament church, but are not spiritually part of the New Testament church through the new birth. This is the New Testament church the world sees.

The Davidic-Messianic Kingdom: based on the Davidic covenant (2 Samuel 7:11b-17; 1 Chronicles 17:10b-15) promised to national ethnic Israel through King David’s heir, who is Christ. The ruler is Christ through national ethnic Israel. The ruled will be all the inhabitants of the earth. The resurrected church will reign with Christ in this kingdom (2 Timothy 2:12; Revelation 5:10; 20:6).

The introduction completed, Luke advances to the first events.

Translation Acts 1:4–5

4 And being gathered together, he commanded them not to leave from Jerusalem, but to await the promise of the Father, That which you heard of me. 5 Because John truly immersed you with water, but you will be immersed with the Holy Spirit after not many days.

EXPOSITION

And being gathered together. Gathered together where? In my book Four Voices, One Testimony (a gospel harmony) I have arranged all the events of Christ’s life chronologically, in a narrative that meticulously combines all scripture passages pertaining to each event. The ascension did not take place at what is known as the Great Commission, Matthew 28:16–19, which took place in Galilee, but later, near Bethany in Judea, Mark 16:15–20; Luke 24:47–53.

Mk Therefore, then, the Lord Jesus, after speaking to them, Lu led them out as far as to Bethany, and lifting up his hands, he blessed them. And it came to pass as he was blessing them, he was separated from them and was carried up into heaven, Mk and sat at the right hand of God. [Quiggle, Four Voices, 224.]

As we see, Luke’s history of the acts of the Holy Spirit begins where Luke’s history of Jesus the Christ ends. This meeting with Jesus, Acts 1:4–11, occurs near Bethany in Judea, Mark 16:15–20; Luke 24:47–53, at his ascension.

In the Acts, Luke repeats what he reported Jesus said at Luke 24:49, And look, I am sending the promise of my Father upon you. But you remain in the city until you should be clothed with power from on high. Here in Acts 1:4, Luke reports the conversation And being gathered together (Luke 24:46–49), he commanded them not to leave from Jerusalem, but to await the promise of the Father (Luke 24:49).

Matthew, Mark, and Luke end with the command to proclaim the good news and disciple those whom Jesus saves (John ends with the command, You follow me). Luke gives us details concerning how that command to preach and disciple was to be organized. The work begins with the promise of the Father.

What was the promise of the Father? Jesus explained it as, That which you heard of me. Because John truly immersed you with water, but you will be immersed with the Holy Spirit not after these many days. When had they heard of the promise? Jesus gave this promise during the celebration of his final Passover.

John 14:16–17, And I will pray the Father, and a Helper equal to me he will give you, that he continuously be with you forever, the Spirit of truth, whom the world is not able to receive, because it does not see or know him; but you know him, because he dwells with you and will be in you.

John 15:26, "But when the Helper comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will testify about me

The mission to, Go into all the world, proclaim the good news to all the creation (Mark 16:15), and disciple all the peoples, immersing them in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19), was to begin after they received the promise of the Father (John 14:16–17; Luke 24:49; Acts 1:4–5).

The promise of the Father is the indwelling of the Holy Spirit, with the spiritual power and guidance he gives to accomplish the mission, to proclaim the good news, and to immerse and disciple those whom Jesus saves.

Excursus: Matthew 28:19

Some will have noticed my translation of Matthew 28:19 is not the traditional translation.

Traditional: Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.

JQT: Having gone therefore, disciple all the peoples, immersing them in the name of the Father, and of the Son, and of the Holy Spirit.

Here is why. The Greek text is not poíēma mathētés, make disciples, but is mathētés, to disciple. The word mathētés is in the aorist tense: teach a person to follow. In this context mathētés means, teach a person to follow Christ’s commandments.

The mission of the New Testament church is not to make disciples but to disciple all those whom Jesus saves. Only God is able to change a sinner to a disciple, after which the New Testament church is to train the disciple how to live his or her manner of life just as Christ lived his manner of life, 1 John 2:6. The mission of the New Testament church toward those whom Jesus saves is discipleship: to train the disciple to live like Christ. In Acts we do not see the apostles making disciples, but proclaiming the good news and discipling the saved.

Returning to the exposition.

The instruction to await the promise of the Father was intended for the ten days from the ascension to Pentecost. You and me are not waiting. The Holy Spirit now immediately indwells believers upon their exercise of saving faith. There was a brief transition period when the Spirit came to indwell with the laying on of hands, but after Acts 10:44, 45 (ca. AD 40–43), the Holy Spirit’s immediate indwelling upon salvation became the norm for the New Testament church.

Christ’s instruction concerning the Holy Spirit sets the norm for Christian ministry. The norm during this New Testament church age is conduct the ministry of the church in the power of the Holy Spirit. Whether you hold and practice one of the offices in the church, or not, you have a spiritual gift from the Holy Spirit [Quiggle, Spiritual Gifts], and are to use those manifestations of the Spirit 1 Corinthians 12:7, according to the Spirit’s power, training, and guidance.

How does Jesus’ instruction in Acts 1:4–5 harmonize with his act in John 20:22, And having said this he breathed and says to them, Receive the Holy Spirit. That action took place forty days earlier than the command in Luke 24:49; Acts 1:4–5. If, as is the case, they were to await the promise of the Father," and if, as is the case, that promise was the indwelling of the Holy Spirit, then doesn’t receiving the Holy Spirit forty days earlier in John 20:22 contradict Acts 1:4–5?

The first thing we should notice is the John 20:22 event was for a few disciples—at least the Eleven, and probably a few more, e.g., the two believers from Emmaus, Luke 24:33–36. But what was to take place on the Day of Pentecost would happened to the entire group of believers, 120 believers according to Acts 1:15, and would continue from that day with every person saved.

Why, then, in Acts 1:5, 8, forty days later, did Jesus say, you shall be immersed with the Holy Spirit, and you will receive power when the Holy Spirit has come upon you. From volume two of my commentary on John’s Gospel [238].

As to Acts 1:5, the comparison is with the baptism performed by John. That baptism was a call to a mission—in the case of John’s Baptism the call was to prepare for Messiah’s advent. In Acts 1:5 the coming baptism with the Spirit is compared to John’s baptism in order to speak of a coming call to the disciples to begin their mission to represent Christ to the world as the Savior. Acts 1:8, then, falls in line with this call: to receive the spiritual power necessary to perform the mission. Later in Acts (2:4; 4:8, 31; 9:17; 13:9), come upon you is called filled with the Spirit: spiritual empowerment for the call or mission to which one has been committed by the call.

So at John 20:22, the disciples present in the room received the Holy Spirit to indwell permanently. Then, fifty days later, the Holy Spirit would empower these disciples, and indwell and empower all the others who were saved, for their evangelistic and ecclesiastical missions.

The indwelling of the Holy Spirit is not necessary to salvation. All the Old Testament saved were truly saved and born-again without being indwelt. Jesus and the New Testament writers make very plain the indwelling of the Holy Spirit first occurred in the saved of the New Testament church.

The command to believers was to wait. The command to believers today is do not wait: live like Christ, preach the good news, disciple the saved.

Translation Acts 1:6–8

6 Then those gathered together were asking him, saying, Lord, if at this time, are you restoring the kingdom to Israel? 7 He said to them, It is not yours to know the times or seasons which the Father has placed in his own authority. 8 But you will receive power, the Holy Spirit having come upon you, and you will be witnesses for me, in both Jerusalem, and in all Judea, and Samaria, and to the extremity of the earth.

TRANSLATION NOTE

The translation, then" in 1:1, reflects the two conjunctions, mén oún, literally indeed therefore, which are translated so when or when by other versions.

EXPOSITION

1:6, The Question

Lord, if at this time, are you restoring the kingdom to Israel? Why did the disciples ask this question about the Davidic-Messianic Kingdom? Because they believed Jesus was the Messiah prophesied in the Old Testament revelation. Because they believed he was referring to the Davidic-Messianic Kingdom when he spoke of the coming of the Holy Spirit.

Jesus, about forty-five days earlier, had set the stage for this question, in what is known as the Olivet Discourse, Matthew 24; Mark 13; Luke 21. He had told them the existing Jewish temple would be destroyed. Those men knew there would be a new temple in the Davidic-Messianic Kingdom, prophesied in Ezekiel 40ff. Based on this knowledge, those Jewish men had asked the Jewish Messiah about his coming to establish the Jewish Davidic-Messianic Kingdom, Matthew 24:1–3. He told them that after a period of great tribulation he would come and restore the kingdom to Israel. Their hopes were disappointed by his death, Luke 24:21.

Now, about forty-five days later, Acts 1:5, Jesus had just told them the Holy Spirit was coming. They knew the coming of the Holy Spirit was part of restoring the kingdom to Israel, Joel 3:28–29. They knew that at the end of the Day of the Lord—the very same great tribulation Jesus had spoken of in the Olivet Discourse—they knew the Day of the Lord ended with the coming of the Messiah and his Kingdom.

Part of that kingdom was the descent of the Holy Spirit, even as Peter would say in ten days, this is that spoken by the prophet Joel: ‘And will be in the last times, says God, I will pour from my Spirit upon all flesh, Acts 2:16–17. (When Peter quoted Joel in Acts 2, he had begun to understand the time between the two advents was the last times, see comments at 2:16–17. So also James at Acts 15:16, volume 2 of this commentary.)

Their expectations having been set, they naturally asked, Lord, if at this time, are you restoring the kingdom to Israel?

1:7, The Answer

It is not yours to know the times or seasons which the Father has placed in his own authority. Jesus’ response was not only significant to those disciples, but has significance to every disciple during the age of the New Testament church.

What did Jesus say?

Quote: It is not yours to know the times. The word for times is chronós [Zodhiates, s. v. 5550], time as in a clock, as in a date, as in a day.

No day, date, or time may be set, only God knows.

Quote: It is not yours to know the seasons. The word for seasons is kairós [Zodhiates, s. v. 2540], seasons as in the spring or autumn season, as in a harvest season, figuratively as in a fit opportunity; as in signs of the times.

No sign will be given indicating the season is here or near, because it is not yours to know." Only God knows.

Together, chronós and kairómean there are no signs to tell you when the Tribulation (Day of the Lord), which precedes the kingdom, is near, or close, or about to happen. Either you believe the testimony the Holy Spirit gave us in the Scripture, or you don't.

My friends, there have always been events Christians have attempted to identify as signs of the times to tell them the rapture, or the Tribulation, or the second advent, or the kingdom are near. Jesus said there would be such signs during the entire New Testament church age.

Matthew 24:4–9, And answering Jesus said to them, "Beware lest anyone misleads you. 5 For many will come in my name, saying, ‘I am the Christ,’ and they will mislead many. 6 Now you will hear of wars and rumors of wars. See that you are not alarmed, for it is necessary to take place; but not yet is the end. 7 For nation will rise against nation, and kingdom against kingdom. And there will be famines and pestilences and earthquakes in various places. 8 But all these are the beginning of sorrows.

What does Jesus say here in Acts 1:7? What has the Holy Spirit recorded through Luke for our learning? Let me paraphrase and expand on what was said:

We cannot know the times or seasons of the rapture, the times or seasons of the Tribulation, times or seasons of the Christ’s return, or times or seasons of the Christ’s literal Kingdom on the earth.

Those believers surviving to the end of the Tribulation can make an approximation: Christ’s return will be between 1,260 days (Daniel 9:27) and 1,290 days (Daniel 12:11) after the abomination of desolation. The Davidic-Messianic Kingdom will be inaugurated by the 1,335th day (Daniel 12:12) after the abomination of desolation.

The problem with trying to identify signs of the times for the rapture or Tribulation is the entire New Testament church age is the last time before the end times. We have three testimonies.

Peter said, 1 Peter 1:5, that believers are the ones by the power of God being guarded through faith unto a salvation ready to be revealed in a last season. This New Testament church age is the last season: people are being saved. The end of this last season is when the salvation of body and soul are completed, whether by rapture of the living saints and or resurrection of the dead saints. At physical death the sin attribute is removed from the believer’s human nature, completing the salvation of the soul—salvation in the sense of eternal sanctification. Then, at resurrection, the body will be re-created without its mortality, i.e., made incorruptible. Peter recognized that he was living in the last times before the end times.

John said to his readers, 1 John 2:18, Little children, it is a last hour. John wrote, present tense, that the time he was living in was a last hour. John said the antichrist is coming, but during the last hour there are many antichrists. John distinguished the times he was living in from the time when the antichrist would be present. The last time is the time of the New Testament church when an antichristian spirit or disposition opposes Christ by opposing his church. The last time, the New Testament church age, is before the end times when the person who is the antichrist comes.

Jude said, verse 18, the apostles of our Lord Jesus Christ told you that in the last time there shall be false prophets. It scarcely seems necessary to point out there have been false prophets from the beginning of the New Testament church age. Peter’s second letter is a warning about false prophets at the time Peter was writing. Jude begins his letter with a warning about false prophets. Paul speaks of false prophets. The last times—the entire age of the New Testament church—is before the end times.

If, as is the case, John and Peter and Jude believed they were living in the last times, having seen the same signs as we, then the entire New Testament church age is the last times before the end times.

After (so far) 1,990 years (AD 33 to 2023) not the rapture, not the Tribulation, not the second advent has yet appeared. What makes you think those same signs the first century New Testament church saw, signs that have occurred throughout the New Testament age, and are occurring today, mean one or all of those events is about to take place? Jesus said, It is not yours to know.

There have always been signs. The entire NT church age, from the resurrection to the rapture, is the last time before the end times. Fast forward to AD 1532, the Reformer Martin Luther looked at the signs of the times and wrote a pamphlet, "The Signs of Christ’s Coming and the Last Days, and in various sermons tried to convince his audience Christ’s return was right around the corner. But after (so far) 491 years, the last days of the Tribulation and Christ’s coming have not yet appeared. What makes you think those same signs mean the Tribulation is about to take place? Jesus said, It is not yours to know."

Let us look again to the authority on the matter, Jesus Christ.

Matthew 24:5–8, For many will come in my name, saying, ‘I am the Christ,’ and they will mislead many. Now you will hear of wars and rumors of wars. See that you are not alarmed, for it is necessary to take place; but not yet is the end. For nation will rise against nation, and kingdom against kingdom. And there will be famines and pestilences and earthquakes in various places. But all these are the beginning of sorrows.

Quote: but not yet is the end. Quote: But all these are the beginning of sorrows.

Every event that seems a sign, events that have taken place since AD 33, and continue to take place today, all the way to the last day before the Tribulation begins, is the beginning of sorrows BUT not yet is the end. Jesus said, It is not yours to know.

But, but, but, says someone today, Things are getting worse, the Tribulation has to be near! No, you are looking at times and signs and seasons, not the Scripture, which says It is not yours to know the times and seasons. Things are always going from bad to worse, then good, then bad. That is the history of the world and the New Testament church. Why? Because Satan believes Jesus in Acts 1:7. He believes it is not yours to know times and seasons.

Satan knows he cannot know. Satan keeps the world in turmoil so when it happens he is ready. A recent historical example, World War II. Hitler presented himself as a messiah to the German people. Hitler promised to create a thousand year kingdom. Hitler conquered the biblical world. Hitler met every qualification for I know what the Bible says and I'm now living through it. Yet here we are, about 80 years later, the Tribulation and the second advent have not yet appeared.

Here is the only sign Jesus gave to the New Testament church about the end of this NT church age: You follow me, John 21:22.

Here is the only thing Jesus said about the end of this New Testament church age: I am coming again and will receive you to myself, John 14:3.

Here are the times, seasons, and signs the New Testament writers gave to you and me to watch for while we wait: nothing, nada, zero, zilch; Jesus said, It is not yours to know. Here is your duty while we, the New Testament church, wait: be like Christ, proclaim the good news, disciple those whom Jesus saves. That’s the job, not watching for times, signs, and seasons.

So perhaps we should consider the Olivet discourse is the Jewish Messiah telling Jewish men about the coming Jewish Messianic Kingdom promised to national ethnic Israel? Yes.

Do we see persecutions and famines and natural disasters during the New Testament church age, even as Jesus said in Matthew 24? Yes, of course. But, as these things have been happening in the world and to believers for almost 200 centuries, perhaps these days today are not the last days, but are, as Peter, John, and Jude said, the last time before the end times, 1 John 2:18; 1 Peter 1:5; Jude 18, who said that they were living in the last times, and Paul who described the character of the last times before the end times as the days of the New Testament church.

In the Olivet Discourse, Jesus said four times, You cannot know, Matthew 24:26–13. Acts 1:7 is the fifth time Jesus said, you cannot know.

What About Paul? Does Paul in 1 Timothy 4 give us signs of the latter days. No. He says does not say, latter days, as in some translations, he says, latter times, hysteros (latter) kairós (times); day is a different word. Paul and first century AD Christians experienced the things Jesus and Paul spoke about; so have Christians throughout almost 200 centuries of the New Testament church age.

But you say, it is worse now. No. There is hardly a time in the history of the NT church when believers have not said, But it is worse now. Martin Luther thought so, based on 1 Timothy 4:1–3, which reads:

In latter times some will forsake the faith, assenting to deceitful spirits and teachings of demons, in hypocrisy of liars, their own conscience having been hardened, forbidding to marry, to abstain from foods that God created for partaking with thanksgiving by the faithful and those knowing the truth.

Sound familiar? Teachings of demons: the first worship of Mary began in AD 431; the doctrine of purgatory began AD 593. Forbidding to marry: AD 1074. Abstain from foods: Lent was a religious observance in ancient Babylonian religions, first observed in the New Testament church in AD 325. But truly it is worse now than ever! No, it isn’t. Read church history and world history.

I have labored long over this matter because despite the testimony of Scripture, many remain convinced the rapture, tribulation, and second coming are almost here, near, right around the proverbial corner. No, these events are not near, but they are imminent. Near is tomorrow, next week, month, year; imminent is at any moment. Perhaps before I finish this sentenc …… . That is what imminent means.

Jesus said we cannot know times and seasons, Acts 1:7, in relation to the Kingdom, and as the Tribulation (the Old Testament day of the Lord) precedes the Kingdom (even as the Old Testament Day of the Lord prophecies teach), we cannot know the times and seasons of the Tribulation—nor the rapture.

There are no signs. There are no times and seasons for us to know. We cannot know when the Tribulation will begin, there are no times, seasons, or signs to tell us when the Tribulation is near or is about to begin. Jesus said so. The apostles and the other New Testament writers said so. The Holy Spirit said so.

The rapture and the Tribulation are no closer to us today than when Jesus ascended into heaven in AD 33. The rapture and the Tribulation were imminent then—could occur