Verse by Verse

5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.

6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.

7 And they were all amazed and marveled, saying one to another, Behold, are not all these which speak Galilaeans?

8 And how hear we every man in our own tongue, wherein we were born?

9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia,

10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,

11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.

12 And they were all amazed, and were in doubt, saying one to another, What meaneth this?

13 Others mocking said, These men are full of new wine.

devout (v.5) — careful, scrupulous worshipers

every nation under heaven (v.5) — every civilized nation where Jews were living

confounded (v.6) = to pour together, to confuse and perplex

his own language (v.6) — known dialects and local varieties of them. The disciples spoke in at least 16 different languages and dialects

amazed (v.7) = distraught

marveled (v.7) = kept wondering — a continued effect after the first burst of amazement

Gallilaeans (v.7) — a comparatively uncivilized district with a provincial dialect. The inference is that these were uneducated men who could not be expected to be bilingual.

The Jews in Jerusalem for the feast were probably from all 12 tribes. Peter addressed both “men of Judea” and “men of Israel.” James wrote his epistle 10 to 12 years later to “the 12 tribes” so all were known.

No Gentiles are mentioned as being present.

Parthians (v.9) — from a mountainous region south of the Caspian Sea —a major foe of Rome —  in all these cases, it is referring to Jews and proselytes from the region who spoke the language.

Medes (v.9) — mountainous region next to Parthia, now northern Iran

Elamites (v.9) — Persia north of the Persian Gulf along the Tigris. Semitic in origin

Mesopotamia (v.9) = “that which is between the rivers” — between the Tigris and the Euphrates, north of Elam

Judea (v.9) — the region around Jerusalem — The people in Judea spoke a different dialect than those from Galilee

Cappadocia (v.9) — in Asia Minor (today’s Turkey) northwest of Palestine — under Roman rule

Pontus (v.9) — in Asia Minor north of Cappadocia — probably under Roman rule

Asia (v.9) — Pro-Consular Asia — the Roman province called Asia (as always in the New Testament) formed in 133 BC — the chief city was Ephesus — also included Pergamos and Smyrna

Phrygia (v.10) — in Asia Minor east of Pro-Consular Asia

Pamphylia (v.10) — on the south coast of Asia Minor — an 80-mile long narrow strip of coastline

Egypt (v.10) — a large number of Jews lived in Alexandria

Libya around Cyrene (v.10) — west of Egypt, particularly the fertile region around the city of Cyrene (in which the population was one-quarter Jewish)

sojourners from Rome (v.10) — people of Rome staying temporarily in Jerusalem

proselyte = newcomer — a convert to Judaism — they had to be circumcised, baptized and accept the Jewish religion

Cretans (v.11) — from an island in the Mediterranean 60 miles south of Greece — under Roman rule — many Jewish settlers

Arabians (v.11) — from between the Red Sea and the Persian Gulf

perplexed (v.12) = utterly at a loss

new wine (v.13) = sweet wine — intoxicating

It wasn’t that the hearers (v.8) just “heard” their own language while the disciples spoke their own language. The disciples spoke other tongues (Acts 2:4).

There is no reason to believe that the disciples continued to have this gift wherever they went. Tongues are only mentioned three other places in the book of Acts.

On the day of Pentecost the gift was for a sign to the multitude; in Acts 10:46 it was evidence to Peter and the apostles that the Gentiles had received the same gift [the Holy Spirit] (see Acts 11:15) and in Acts 19:6 it was evidence that the Jewish disciples of John had also received the Holy Spirit …

We read not a word about this gift in connection with the other places visited by the apostles, not a word is said about speaking in tongues in the ministry of Philip in Samaria, nor during the great journeys of the apostle Paul, with the exception of the case mentioned above. It is therefore clear that the speaking in tongues was neither a universal nor a permanent gift, and that it appeared only in these three cases for a sign. — Gaebelein, page 42.

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There is a distinct relation between what happened at Babel in the days before Abram’s call and what took place here at Pentecost more than two thousand years later.

There, at Babel, God judged man’s rebellion with the confusion of tongues; here He bestowed the gift of tongues. There His purpose was the scattering of the race (Genesis 11:7-8); here, its regathering beginning, of course, with Israel. (See Luke 24:47; John 11:51-52; Romans 15:8-10).

Since Israel rejected the glorified Christ, this gift has been withdrawn (1 Corinthians 13:8) and the Jews, like the rebels at Babel, have been scattered to the ends of the earth, which the Millennial Kingdom and blessings are held in abeyance until a future day. — Stam, pages 78-79.

1 And when the day of Pentecost was fully come, they were all with one accord in one place.

2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.

3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

was fully come (v.1) = lit. “was being fulfilled”

all (v.1) — Those from Acts 1:13-15.

place (v.1) — probably the upper room from Acts 1:13. Some think they were in the temple, but this is surmise.

wind (v.2) = blowing, breath, blast. It doesn’t say wind came from heaven, but a sound like wind. Wind is a type of the Holy Spirit (John 3:8; Ezekiel 37:9, 14). The sound, but probably no air motion, filled the house.

tongues (v.3) — not of fire, but resembling fire—Matthew 3:11, Luke 3:16 and John 1:33. Matthew 3:11 looks forward to Pentecost, but the fire is still-future judgment.

other tongues (v.4) = other known languages, not their own. The hearers recognized their own languages.

This was a special gift for a special purpose on a special occasion. The apostles could not thereafter speak to everyone in his or her own language at will (Acts 14:11-14).

utterance (v.4) = a clear, loud voice with no hesitation or uncertainty.

Why tongues? The apostles were to be witnesses to the uttermost parts of the earth (Acts 1:8).

The Greek word Pentecost means fiftieth, having reference to the fact that the feast then celebrated was kept on the fiftieth day after the offering of the barley sheaf on the day following the Passover Sabbath (Leviticus 23:15-16). The name was in common use among the Hellenistic Jews and is found in some of the apocryphal books of the Old Testament (Tobit; 2 Maccabees). The festival was the second of the three great Jewish feasts, occurring between the Passover and the feast of Tabernacles. In the Old Testament it bears the name “feast of weeks” (Exodus 34:22; Deuteronomy 16:10), “the feast of harvest” (Exodus 23:16), and “the day of the firstfruits” (Numbers 28:26).

It marked the close of the wheat or grain harvest (Exodus 34:22), not that of the entire harvest of all the produce of the land which was commemorated later by the feast of Tabernacles or ingathering. It was regarded emphatically, therefore, as the “feast of the firstfruits.” In order to emphasize this feature of it, the special offering appointed consisted, apart from the other sacrifices, of two wave loaves made from the newly gathered wheat “for firstfruits unto the Lord” (Leviticus 23:17).

Another characteristic of the feast was gratitude for deliverance from Egyptian bondage (Deuteronomy 16:12), while it was specially appointed also that no servile work was to be done (Leviticus 23:21). As time went on, the Jews came to associate it with a further commemoration, that of the giving of the Law at Sinai on the fiftieth day, as they reckoned, after the exodus from Egypt. In the days of the apostles it was the most numerously attended of all the Jewish feasts, since the dangers of travel, especially by sea, during the early spring and late autumn, prevented many from coming to either the Passover or the feast of Tabernacles. — Walker, pages 25-26.

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We should notice, also the perfect agreement here of type with anti-type. Our Savior, as the Lamb of God, died on the cross, and so fulfilled the meaning of the Paschal feast (Leviticus 23:5). On the morrow after the Paschal Sabbath, i.e., on Easter Sunday, He arose again, in exact conformity with the type, as the “sheaf of the firstfruits” (Leviticus 23:10; 1 Corinthians 15:20). On the fiftieth day after the presentation of that resurrection sheaf the firstfruits of the harvest were gathered in upon the day of Pentecost (Leviticus 23:15-17). — Walker, pages 26-27.

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What took place on that memorable day and what was accomplished? First of all the promise of the Father as well as the Son was accomplished. It is familiar to every reader of the New Testament that John the Baptist had witnessed concerning Him who was to baptize them with the Holy Spirit (Matthew 3:11). The Lord also had spoken repeatedly to His disciples about the gift of the Holy Spirit. In Luke 11 we read His words: “If therefore ye, being evil, know how to give good gifts to your children, how much rather shall the Father who is in heaven give the Holy Spirit to them that ask Him?” This promise related to the future. In John 7:37-39 we read: “In the last, the great day of the feast, Jesus stood and cried, saying, If any one thirst, let him come to Me and drink. He that believes on Me, as the Scripture has said, out of his belly shall flow rivers of living water. But this He said concerning the Spirit, which they that believed on Him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified.” The promised Spirit could therefore not come, the promise could not be fulfilled till the great work of redemption on the cross had been accomplished and the Lord Jesus Christ had risen from the dead and taken His place in glory. In the subsequent promises in this Gospel, the Lord always spoke of the coming of the Comforter in connection with His own departure. He promised that the other Comforter, the Spirit of Truth, was to be in them; but none of these promises could be fulfilled before He Himself had been glorified. We have already seen how He, before His departure to be with the Father, had told them to tarry in Jerusalem, to await the promise of the Father, and how He had reminded them that: “John indeed baptized with water, but ye shall be baptized of the Holy Spirit after not many days.” On the day of Pentecost all these blessed promises were once and for all fulfilled. — Gaebelein, pages 28-29.

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There is no Scriptural basis whatever for the premise that the Body of Christ began, historically with the coming of the Spirit at Pentecost. There is, however, much Scriptural evidence to the contrary.

1. The record of Pentecost says nothing whatever about the Body of Christ; we do not read of this until we come to the epistles of Paul.

2. Pentecost was a Jewish feast day, not related in any way to the Body of Christ.

3. Only Jews were recognized in Peter’s Pentecostal address (See Acts 2:5, 14, 22, 36) while the Body of Christ is “one new man” composed of both Jews and Gentiles reconciled to God in one body, and is the result of the breaking down of the middle wall of partition between Jew and Gentile. For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby (Ephesians 2:14-16).

4. The Jew, like the Gentile, had to be alienated from God before both Jews and Gentiles could be reconciled to God in one body. This is why Israel had to be cast away nationally before God could offer reconciliation to the world and form the Body of Christ. For God hath concluded them ALL in unbelief, that He might have mercy upon ALL (Romans 11:32). And [He] came and preached peace to you which were afar off, and to them that WERE nigh (Ephesians 2:17). This is why Romans 11:15 speaks of “the casting away of them” (Israel) in connection with “the reconciling of the world.” God’s dealings with Israel at Pentecost prove that He had not yet concluded them in unbelief or cast they away at that time.

5. The kingdom was not even offered to Israel until Pentecost; how could the Body have begun then? (See Acts 2:30-39; 3:19-21). It was when Israel refused this offer that the nation was set aside and the Body formed.

6. At the feast of Pentecost there were two loaves (Leviticus 23:17) representing, doubtless, Israel and Judah, which two houses, though brought together in the kingdom, will still maintain their identity. But the Body of Christ is one loaf, with believing Jews and Gentiles losing their identity in Christ. For we being many are ONE BREAD, and ONE BODY; for we are all partakers of that ONE BREAD (1 Corinthians 10:17, see Galatians 3:27-28).

7. At Pentecost the disciples were baptized with, or in, the Spirit for power (Acts 1:8). This is quite different from baptism by the Spirit into Christ and His Body.

8. At Pentecost the Lord Jesus was the Baptizer, baptizing His people with, or in, the Holy Spirit (Mark 1:7-8). Today the Holy Spirit is the Baptizer, baptizing believers into Christ and His Body (Galatians 3:27-28; 1 Corinthians 12:13).

9. At Pentecost only Jews were baptized with, or in, the Holy Spirit. How, then, could this have been the baptism by which “one Spirit” baptizes believers “into one body, whether they be Jews or Gentiles”? (1 Corinthians 12:13). — Stam, pages 68-70).

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With Israel’s full rejection of Messiah this order passed away. Paul now exhorts us: “Be filled with the Spirit” (Ephesians 5:18). This is something to be attained by faith. Let the honest believer ask himself whether he has ever been filled with the Spirit — fully under His control. Ah, we may have felt His power and experienced His help at times; we may have received His guidance and light, and enjoyed His liberty, but who of us can honestly say that he has ever been filled with the Spirit any more than he can say that he has been “filled with the fruits of righteousness” (Philippians 1:11) or “filled with the knowledge of His will” (Colossians 1:9) or “filled with all the fullness of God” (Ephesians 3:19).

Certainly Paul did not — could not — say of the Corinthians or the Galatians or the Philippians or the Colossians that they were all filled with the Spirit. The record proves that they were not, else why the exhortations and rebukes in his letters to them?

The filling with the Spirit, like the other “fillings” referred to above, is now an objective set before us by grace, and as we seek, by faith, to realize this objective rich, deep blessings and real spiritual victories are already ours, to say nothing of the rewards to come. — Stam, page 74.

21 Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,

22 Beginning from the baptism of John, unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection.

23 And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two Thou hast chosen,

25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.

26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

Christ chose the original 12 apostles from among His close disciples (Luke 6:13), so it was necessary that Judas’ replacement be one of those who knew Christ and was His disciple from the beginning. The apostles had to be with Him before they were sent to preach about Him (Mark 3:14).

The replacement had to also be a witness of Christ’s resurrection.

Two men met the requirements.

Joseph (v.23) — Joseph (Jewish name) — Barsabbas (son of Sabba) — Justus (Latin — “just” or “righteous”). There is no other mention of him in Scripture, although C.R. Stam wonders if he might be Barnabas, Paul’s companion in ministry.

Matthais (v.23) — “gift of God.” This is also his only mention in Scripture. He is numbered (although not mentioned) with the twelve in Acts 2:14 and 6:2.

knowest the hearts (v.24) — only God knows a man’s spiritual condition

ministry (v.25) — service of a general character

apostleship (v.25) — a more technical term for the special service of Christ’s apostles

Judas (v.25) — He turned from his place as an apostle of Christ to go to his own place.

casting lots (v.26) — Proverbs 16:33; Leviticus 16:8; Numbers 26:55 — never used again in Scripture (after the Holy Spirit came)

Peter and the gathered company did not make a mistake. He acted by inspiration and what they did was not only according to the mind of the risen Christ, according to the Word of God, but it was a manifestation of Christ in their midst. It was the Lord who added Matthias to the twelve. To say that Paul was meant to be the twelfth apostle is a great blunder. Paul’s apostleship is entirely different from that of the men, who were called to this office by our Lord, in connection with His earthly ministry. Paul is the apostle of the Gentiles and received from the risen and glorified Christ the double ministry, that of the Gospel, which he called “my Gospel” and the ministry of the Church. Not till Israel’s failure had been fully demonstrated in the stoning of Stephen, was Saul of Tarsus called to his apostleship. Furthermore, twelve apostles were necessary. Twelve is the number denoting earthly government. Inasmuch as there was to be given another witness to Jerusalem after the ascension of our Lord, a national witness, a second offer of the Kingdom (Acts 3:19-20) twelve apostles were necessary as a body of witnesses to the nation. If only eleven apostles had stood up on the day of Pentecost, it would not have been in harmony with the divine plan and order … Twelve had to stand up on Pentecost to bear witness to the resurrection of Jesus Christ, therefore another one had to be added before that day. Besides this, there is positive proof that the Holy Spirit endorsed the action of the disciples in the upper room. In 1 Corinthians 15:5 the Holy Spirit mentions the twelve, who saw the Lord, to whom He appeared. Paul then is mentioned apart from the twelve; he saw the Lord in glory as one born out of due season (verse 8).

A closer examination of the record of their action shows that the Lord guided them in this matter. Peter begins by quoting Scripture. He does it in a way which clearly proves that he was guided by the Lord. “the Scriptures should be fulfilled” is what Peter said. How different from the Peter in Matthew 16:22 when he took the Lord aside and said after He had announced His coming death, “far be it from Thee.” He had then no knowledge of the Scriptures. Repeatedly it is said that they knew not the Scriptures and that their eyes were holden. Here, however, he begins with the Scriptures. Surely this was the right starting point, and thus ordered by the Lord. He quotes from the Psalms. Part of Psalm 69:25 and Psalm 109:8 are given by him as the foundation of the purposed action. These Psalms are prophetic of the events, which had taken place. The Lord Himself had opened his understanding as well as that of the other disciples. In Luke 24 we read that He spoke of what was written in the law of Moses and the Prophets and the Psalms.  “Then He opened their understanding to understand the Scripture” (Luke 24:46). It was a gift of the risen Lord and here Peter guided by the Spirit of God uses the prophetic Word. All the company is one with Him in the undertaking. It must be done. The Lord moved them in this matter.

Here [verses 21-22] he defines the qualifications of an apostle. He must be a witness o the resurrection of Christ as well as of what He said and did in His earthly ministry … How can anyone say that they erred in this action! Two are selected. Then they prayed; no doubt Peter led in audible prayer. And the prayer is a model of directness and simplicity. They address the Lord and believe that He had made a choice already. What they pray for is that the one chosen by Him may now be made known by Himself. The lot was perfectly legitimate for them to use. The Scriptures speak of it. “the lot is cast into the lap; but the whole disposing thereof is of the Lord” (Proverbs 16:33). As they were still on Old Testament ground, it was perfectly right for them to resort to the lot. It, however, would be wrong for us to do it now. We have His complete Word, and the Holy Spirit to reveal His will. The Lord selects Matthias. His name means “the gift of the Lord.” Thus the Lord gave him his place. The apostolate complete, all was in readiness for the great day of Pentecost. — Gaebelein, pages 25-27.

15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)

16 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

17 For he was numbered with us, and had obtained part of this ministry.

18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.

19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

those days (v.15) — The 10 days between the ascension and Pentecost.

Peter (v.15) — He has taken the leadership role (Luke 22:31-32; John 21:15-19).

hundred and twenty (v.15) — not the whole number of believers. 1 Corinthians 15:6 says Jesus appeared to 500 brethren after His resurrection.

this Scripture (v.16) — referring to his quotes in verse 20

the Holy Spirit by the mouth of David (v.16) — Peter and the apostles knew the Scriptures were divinely inspired.

Judas (v.16) — He never did believe in Jesus as Savior (Psalm 41:9; John 6:70). Perhaps he thought Jesus was Messiah and was disappointed that He didn’t overthrow the Romans and reign as king.

guide (v.16) — Matthew 26:47-49; Luke 22:47; John 18:2-3. The word translated “guide” is only used in the New Testament for unholy men.

obtained (v.17) — received — in this case, by divine appointment

part of this ministry (v.17) = share or portion

purchased a field (v.18) — Matthew 27:6-10 says the field was bought by the chief priests, but according to Jewish law, the 30 pieces of silver still belonged to Judas, so the priests bought it in his name. The field lay across the valley of Hinnom, a little west of, and above, the spot where the Kidron and Hinnom valleys emerge. It had soft soil with jagged rocks sticking up.

According to Matthew’s account, Judas “hanged himself,” and this has led some to conclude that we have in the two narratives separate and irreconcilable “traditions.” But no real discrepancy exists. The facts recorded here are clearly supplementary, not contradictory, to those contained in the Gospel account. It would seem that, when the traitor hanged himself, the rope or girdle with which the noose was made broke under his weight, or possibly the knot became unloosed, and so he fell with violence on to one of those jutting rocks which emerge from the clayey soil of the potter’s field. By headlong, is meant “head foremost,” and perhaps, “face downwards.” The word rendered “burst asunder” occurs only here in the New Testament and really means to “crack with a loud noise.” All these circumstantial details serve to call attention to the tragic fate of the traitor and so to mark out for special detestation the heinousness of his sin. — Walker, pages 18-19.

in their proper tongue (v.19) — language — Aramaic — After the Babylonian captivity, Aramaic gradually replaced Hebrew as the common language in Judea.

written in the book of Psalms (v.20) —Psalm 69:25 and Psalm 109:8. The quotes are from the Septuagint.

habitation (v.20) = camping place

bishopric (v.20) = office of an overseer

¹²Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey.

¹³And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the son of James.

¹⁴These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.

returned unto Jerusalem (v.12)  — Luke 24:52

The name [the mount called Olivet — v.12] denotes the range of hills which faces Jerusalem on the east and, lying round about from north-east to south-east, is separated from the city by the valley of Jehoshaphat or Kidron. It’s whole length, from north to south, is about two miles, and its average height above the level of the sea is about 2,600 feet, though it has several summits of a slightly higher altitude. It rises about 400 feet above the bed of the Kidron, and towers 200 feet above the highest part of Jerusalem. During the siege of Jerusalem by the Romans, it was denuded of the olive trees which once luxuriated there.

The traditional distance allowed for a sabbath day’s journey was 2,000 cubits [a cubit was about 18 inches] or about six furlongs [about 3,000 feet]. The Rabbis arrived at this measurement by a fanciful connection and interpretation of Exodus 16:29; 21:13; and Numbers 35:5, 26-27; and by giving an allegorical meaning to the word “place.” Josephus, the Jewish historian, tells us that the mount of Olives is five or six furlongs distant from Jerusalem, so that the statement of this verse is seen to be correct. — Walker, p. 13.

Simon Zelotes (v,13) =of Cananaean

Judas the son of James (v.13) — called Thaddeus in Matthew 10:2-4 and Mark 3:16-19.

continued (v.14) = continued persisting

one accord (v.14) = one heart and mind — perfect unity

in prayer (v.14) = lit. “in the prayer” — for the Holy Spirit. The Spirit came 10 days later, but as a result of the promise, not because of their prayers.

women (v.14) — probably those, or at least some of those, mentioned throughout the Gospels — Mary Magdalene, Salome, Mary of Clopas, Susanna, Joanna, Mary and Martha of Bethany

Mary the mother of Jesus (v.14) — her last mention in Scripture

brethren (v.14) — Jesus’ brothers did not believe in Him as Savior during His ministry (John 7:5) and perhaps not until after His resurrection (1 Corinthians 15:7). They were James, Joseph, Simon, Judas (Matthew 13:55; Mark 6:3).

⁸But 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.

⁹And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight.

¹⁰And while they looked stedfastly toward heaven as He went up, behold, two men stood by them in white apparel;

¹¹Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.

Judea (v.8) — the province of which Jerusalem was the capital

Samaria (v8) — the neighboring province, with inhabitants of mixed blood and mixed (Jewish and idolatry) religion

witnesses (v.8) — to Jesus’ life and particularly His resurrection.

Was this “Great Commission” for us in the body of Christ?

The simple solution to the problem is that while the so-called “great commission,” as recorded both in the Gospels and in the Book of Acts, was indeed given to the eleven, it is not our commission at all. The reason they did not complete it was not because they would not, but because they could not. It was due to Israel’s stubborn rejection of Messiah.

The eleven (increased to twelve after the ascension, Acts 1:26) would gladly have made disciples of all nations but they had received explicit directions to begin with the nation Israel. The reason for this will be clear to those who remember that according to the great Abrahamic and Davidic covenants and according to all prophecy the nations were to be blessed through that nation. This is why the apostles labored so earnestly to bring Israel to Messiah’s feet. Hear Peter as he pleads with them in Solomon’s porch:

Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up His Son Jesus, sent him to bless you, in turning away every one of you from his iniquities (Acts 3:25-26).

But Israel spurned the plea and God cast aside the rebellious nation until a future day.

The legalism of Matthew 28:20, the baptismal salvation and miraculous signs of Mark 16:16-18, the authority to remit sins of John 20:23 and the “Jerusalem first” of Luke and the Acts all harmonize perfectly with the program which the twelve apostles actually followed during the Pentecostal period, but they do not harmonize with our great commission and whenever men try to practice them today frustration and confusion follow. For the most part Fundamentalists merely talk about “obeying the great commission” but do not — indeed, cannot — obey and it. — Stam, pages 47-48, 50

while they beheld (v.9) — They were also witnesses of Christ’s ascension

taken up (v.9) = lifted up, taken in. The cloud surrounded Him. And He led them out as far as to Bethany, and He lifted up His hands, and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven (Luke 24:50-51).

That cloud was not a cloud of vapor. It was the same cloud which had appeared on the Mount of Transfiguration, the Shekinah. It was the same cloud of glory which had filled Solomon’s temple, which so often in Israel’s past history had appeared as the outward sign of Jehovah’s presence with His people. The Glory-cloud came to take Him in, to bring Him back to the Father from whence He had come. — Gaebelein, page 19.

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It has been suggested that this “cloud” was the host of His attending angels. This suggestion is at least not inconsistent with the Scriptural use of the word, for the same root is used in Hebrews 12:1, where we read of “a cloud of witnesses.” This would agree with the fact that He is frequently shown, as appearing in “clouds” (plural) and is called, again and again, “the Lord of Hosts.” — Stam, page 51.

two men (v.10) — angels. Two were also at the resurrection (Luke 24:4).

Galilee (v.11) — identifying them as common men

shall so come in like manner (v.11) — refers to Christ’s second coming (not the Rapture, which will happen first). He’ll come back to the same place (Zechariah 14:4), the Mount of Olives.

We must beware of confounding this event given here [Christ’s return in verse 11] with that blessed Hope, which is the Hope of the church. The Coming of the Lord is His visible Coming as described in the prophetic books of the Old Testament; it is His coming to establish His rule upon earth. It is the event spoken of in Daniel 7:14 and Revelation 1:7. When He comes in like manner as He went up, His Saints come with Him (Colossians 3:4; 2 Thessalonians 1:10). The Hope of the church is to meet Him in the air and not to see Him coming in the clouds of heaven. The coming here “in like manner” is His Coming for Israel and the nations. The Coming of the Lord for His Church before His visible and glorious Manifestation, is revealed in 1 Thessalonians 4:16-18. It is well to keep these important truths in mind. Confusion between these is disastrous. He left them to enter into the Holy of Holies, to exercise the priesthood which Aaron exercised on the day of atonement, though our Lord is a priest after the order of Melchisedec. And when this promise of the two men in white garments is fulfilled, He will come forth to be a priest upon His throne. — Gaebelein, page 21.

__________

What, then, was the prophetic significance of the ascension? Basically it bespoke the divine displeasure at the rejection of Christ (even though God was to offer another opportunity for repentance) and foretold the judgment to be visited upon His enemies. See, for example, Psalm 110:1 — The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool.

Prophetically the Lord also ascended, however, that He might send the Holy Spirit to sustain and empower His own in preparation for the great tribulation and His return to reign.

We must not forget that according to prophecy the outpouring of the Holy Spirit was the harbinger of the great tribulation and the day of the Lord (Joel 2:28-31). As in the law the feast of Pentecost preceded that of Trumpets, so in prophecy the true Pentecost was to precede and introduce the trumpets of the great tribulation. The prophetic Scriptures know nothing of a dispensation of grace between. — Stam, pages 53-54.

⁵For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

⁶When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?

⁷And He said unto them, It is not for you to know the times or the seasons, which the Father hath put in His own power.

This baptism with the Holy Spirit was not, of course, the baptism of Jews and Gentiles into one body. The baptism into one body was to be effected by the Spirit (1 Corinthians 12:13), but this is associated with “the mystery,” which was then as yet unknown.

The baptism here referred to was to be a baptism with, or in, the Spirit for miraculous power.

With regard to this subject too we find additional light in the parallel passage at the close of Luke’s gospel, where we find the Lord saying, “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with POWER FROM ON HIGH” (Luke 24:49, and cf. Acts 1:8).

Aside from other miraculous powers which this baptism was to bestow, it was also to empower them to live as worthy representatives of the King. The Apostle Paul exhorts us today to be filled with the Spirit (Ephesians 5:18) but the very fact that he exhorts indicates that today this filling is a provision of grace to be appropriated by faith. This was not so with the Pentecostal believers. They were filled with the Spirit because they were baptized with the Spirit, not in response to prayer or faith, but in fulfillment of a promise. The Holy Spirit was to come and baptize His own at the very time, and at the very place and for the very purpose predicted. The prophetic clock had not yet stopped ticking. — Stam, pages 30-31.

not many days (v.5) — It happened 10 days later.

The apostles wanted to know if the coming of the Holy Spirit (prophesied in Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33) signaled the promised restoration of the Kingdom to Israel.

When they … were come together (v.6) — probably a different occasion than in verses 4 and 5, but following soon after.

times (v.7) — usually periods of considerable duration

seasons (v.7) — shorter, defined periods

The apostles knew, and correctly so, that the earthly kingdom would someday (still, today, in the future) be restored to Israel. They didn’t ask if, they asked when.

The Lord did not rebuke them for asking the question or correct any mistake they  made. He simply told them they weren’t to know the timing. His answer confirms the rightness of their thinking. If there was to be no restoration of the kingdom, there couldn’t be times and seasons.

In connection with the restoration of the kingdom to Israel, the establishment of the theocratic kingdom on earth, as promised by God’s holy prophets, times and seasons are expressly stated, and the declaration was made that at the time of the end, preceding the coming of the kingdom, the wise should understand (Daniel 12:10). But the Lord does not here, as He did in His Olivet discourse, direct their attention to Daniel. “For you it is not to know the times or the seasons.” — Gaebelein, page 18.

__________

It is sometimes said that the apostles in asking this question, betrayed carnality and ignorance of the true nature of the kingdom which our Lord was to establish, but this charge is most unjust.

Had not God in solemn covenant promised David: And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established forever? (Psalms 89:35-36).

Do we not read in Jeremiah 23:5-6, Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely … ?

Had not John the Baptist’s father, filled with the Holy Spirit, said: Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He sware to our father Abraham, that He would grant unto us, that we being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life? (Luke 1:68-75).

And had not our Lord Himself led them to expect the establishment of a physical kingdom on earth?

Had He not said: Blessed are the meek, for they shall inherit THE EARTH? (Matthew 5:5).

Had He not taught them to pray: Thy kingdom come. They will be done IN EARTH, as it is in heaven? (Matthew 6:10).

Had He not distinctly promised them: Verily I say unto you, that ye which have followed Me, in the regeneration when the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel? (Matthew 19:28).

Had not our Lord just spent forty days with them, speaking of the things pertaining to the kingdom of God? (Luke 24:45).

And had He not already, at the beginning of this period opened their understanding that they might understand the Scriptures? (Luke 24:45).

Why should these men be charged with ignorance when we are told that they understood the Scriptures? Why should they be charged with carnality for taking God at His Word and believing the statements of their Lord and Master? — Stam, pages 33-35.

¹The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,

²Until the day in which He was taken up, after that He through the Holy Spirit had given commandments unto the apostles whom He had chosen:

³To whom also He showed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

⁴And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of Me.

former treatise (v.1) = lit. “first treatise” or “the first of two” — Luke. “Treatise” = narrative — historical record

Theophilus (v.1) = a lover of God —  addressed in Luke 1:3 as “most excellent Theophilus” — This title was generally used to address a Roman official, maybe a provincial governor.

From a reliable source dating back to the second century we learn that he [Theophilus] was an influential and wealthy man residing in the city of Antioch. He dedicated his magnificent palace, called a Basilica, to the preaching of the Gospel. Luke came most likely also from Antioch. He may have belonged to the household of Theophilus. It is not unlikely that Luke had received great kindness from Theophilus; some claim that he used to be a slave and became through Theophilus a free man. — Gaebelein, page 14.

__________

Since this name [Theophilus] means “beloved of God” or “the friend of God,” it has been supposed by some to denote an ideal person, or to be a general name applicable to any Christian reader. We may be sure, however, that a real person is addressed, bearing the proper name Theophilus. We know nothing certain of the individual in question, but, since he is styled in Luke’s Gospel “most excellent,” an epithet applied in the Acts to Felix and Festus (23:26; 24:3; 26:25), there is some reason for thinking that he must have been a person of rank, probably a Roman official of some standing.

From the frequent explanations of places and customs which occur in the two narratives addressed to him, it would appear that he was a Gentile convert, residing elsewhere than in Palestine. We may reasonably suppose also that he must have been a man of culture, in view of the fact that Luke wrote, largely for his information, two such books as the Gospel and the Acts. The fact that both treatises were addressed to him is a strong argument for the identity of their authorship. — Walker, page 2.

through the Holy Spirit (v.2) — as was Christ’s entire ministry — His deeds (Matthew 12:28); His words (Luke 4:18); His redemptive work (Hebrews 9:14).

He showed Himself alive (v.3) — presented Himself

after His passion (v.3) = lit. “after He had suffered”

proofs (v.3) = sure signs or tokens — positive proof manifest to the senses. Christ showed the apostles that He was alive bodily by look, tone, gesture, act. They could not doubt it. They saw Him, heard Him, ate with Him, saw His scars.

forty days (v.3) — This is the only place where the duration of Christ’s post-resurrection ministry is given.

It is interesting to notice that, under the Mosaic dispensation, fifty days elapsed between the bringing of the sheaf of the wave offering, of which our Savior’s resurrection was the anti-type, and the Feast of Pentecost (Leviticus 23:15-21). If we add to the forty days of our Lord’s post-resurrection life on earth the ten days during which His people waited for the Holy Spirit after His ascension, we arrive exactly at the fifty days which, according to the type, were to elapse between His resurrection and the day of Pentecost. — Walker, page 6.

Pentecost (which means “50”), or the Feast of Weeks, prophesied the coming of the Holy Spirit. It is the first feast where leavened bread was used. Israel was set apart from the other nations and given laws that showed their unique status as God’s people. But they had killed their Messiah and were about to reject the Kingdom and be set aside for a time. The gospel was about to be offered to both Jews and Gentiles, and as a type of this event, the law allowed bread with leaven. On Pentecost, all Jewish men were required to travel to Jerusalem (which explains the crowds in Acts 2). No work was to be done during the feast, and offerings were made, including loaves of leavened bread (the every-day food of the Israelites). The feast marked the end of the wheat harvest and was a feast of thanksgiving to God for His provision (Deuteronomy 16:10-11).

Acts 1:3 and all four gospels give evidence that Christ was still preaching the Kingdom after His resurrection.

And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen (Matthew 28:18-20).

And these signs shall follow them that believe; In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover (Mark 16:17-18).

Then opened He their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem (Luke 24:45-47).

Then said Jesus to them again, Peace be unto you: as My Father hath sent Me, even so send I you. And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained (John 20:21-23).

assembled together (v.4) = gathered together in a compact company

Our Lord clearly had the prophetic plan in mind here. According to the prophecy Jerusalem was to be the glory of all the earth. It was from Jerusalem that the blessing was to flow to the nations. It was at Jerusalem that He was to reign as the Son of David. Indeed, according to His own promise, the twelve were to reign there with Him, sitting on twelve thrones, judging the twelve tribes of Israel (Matthew 19:28).

Until Jerusalem, the capital of the Hebrew nation, accepted Messiah, world peace and prosperity could never be. Therefore the apostles were instructed to begin their ministry at Jerusalem. — Stam, page 30.

the promise of the Father (v.4) — that the Holy Spirit would come and indwell believers and give them power

Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest (Isaiah 32:15).

For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thine offspring (Isaiah 44:3).

And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out My Spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the LORD come. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call (Joel 2:28-32).

He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified) (John 7:38-39).

And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever (John 14:16).

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me (John 15:26).

The final four words of verse 4, “ye have heard of Me,” were spoken by Christ.

Luke is the author, although he is not mentioned by name in the book. We know the author was a companion of Paul because he uses “we” in several passages (Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16).

There are 50 or so words and phrases that are used in both Luke and Acts that do not appear elsewhere in the New Testament.

Luke was probably a Gentile (Colossians 4:11-14) — He is distinguished from those “who are of the circumcision.”

Luke was a physician (Colossians 4:14) and uses technical terms to describe diseases and other physical conditions throughout Luke and Acts.

The Acts of the Apostles was not the title given to the book by Luke, but it is found as early as late second-century manuscripts.

Acts is a continuation of Luke.

Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed (Luke 1:1-4).

The former account I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God (Acts 1:1-3).

Suppose again the Epistles were there, but [Acts] left out, how startling would appear the heading “To the Romans,” which would confront us on turning from the study of the Evangelists! How could we account for the transition involved? How could we explain the great thesis of the Epistles, that there is no difference between Jew and Gentile … ? The earlier Scriptures will be searched in vain for teaching such as this. Not the Old Testament merely but even the Gospels themselves are seemingly separated from the Epistles by a gulf. To bridge over that gulf is the Divine purpose for which [Acts] has been given to the Church. The earlier portion of the book is the completion of and sequel to the Gospels; its concluding narrative is introductory to the great revelation of Christianity. — The Silence of God, by Sir Robert Anderson, pages 54-55.

The following is a timeline taken from The Acts of the Apostles, by Thomas Walker (pages xxvi – xxviii). I haven’t studied enough to know how accurate it is, but I include it for reference sake.

30 A.D.

Our Lord’s ascension

Day of Pentecost

36

Martyrdom of Stephen

Philip in Samaria

Conversion of Paul (If the “fourteen years” of Galatians 2:1 do not include the “three years” of Galatians 1:18, the date of Paul’s conversion must be thrown back to A.D. 33 or 34.)

36-38

Paul in Arabia and Damascus

38

Paul in Jerusalem (first visit)

Departure to Tarsus

38-43

Paul’s work in Syria and Cilicia (Galatians 1:21)

Peter at Lydda, Joppa and Caesarea

Conversion of Cornelius

Hellenists preaching at Antioch and Barnabas’ work there

43 or 44

Paul at Antioch with Barnabas

44

Martyrdom of James

Death of Herod Agrippa I

46

Paul at Jerusalem (2nd visit) with Barnabas, carrying alms from Antioch

47 (early)

Paul returns to Antioch with Barnabas

47 (spring to summer)

First Missionary Journey — Cyprus, Pisidian Antioch, Iconium, Lystra, Derbe, return to Antioch, via Perga

50 (early)

Paul at Jerusalem (third visit) with Barnabas

50 (spring)

Return to Antioch. Separation from Barnabas

50 (summer) to 53 (early)

Second Missionary Journey

50-51

Paul and Silas in Syria, Cilicia and Asia Minor. Timothy. Troas. Arrival of Luke

Philippi, Thessalonica, Berea, Athens

51 (September ?) to 53 (early)

At Corinth. Writes 1 Thessalonians. Writes 2 Thessalonians

53 (early)

Return to Palestine via Ephesus

Paul at Jerusalem (fourth visit) short

53 (spring) to 57 (May)

Third Missionary Journey

53 (summer)

Work in Galatia – Phrygia

53 (autumn) to 56 (early)

Work in Ephesus

Writes 1 Corinthians (end of stay)

56 (summer and autumn)

Work in Macedonia

Writes 2 Corinthians

Writes Galatians (?)

56 (December) to 57 (February)

Work in Corinth

Writes Romans

57 (April)

Travels via Philippi

57 (April – May)

Return to Jerusalem, via Troas, Miletus, Tyre and Caesarea

57 (May)

Paul at Jerusalem (fifth visit). Arrest in temple. Speeches to people and Sanhedrin

Sent to Caesarea by Claudius Lysias

57 (summer) to 59 (summer)

Paul at Caesarea, a prisoner. Felix, Festus, Herod Agrippa II

59 (late summer)

Paul’s voyage to Rome

59 (November) to 60 (February)

Shipwrecked in Malta

60 (spring)

Arrival in Rome via Puteoli

60 (spring) to 62

Paul’s first Roman imprisonment. Writes Philippians, Colossians, Philemon and Ephesians

62 (spring)

Release from captivity

62 to 65

Paul’s last labors in Spain (?), Crete, Greece and Asia Minor

Writes 1 Timothy, Titus

65 to 67

Paul’s second Roman imprisonment. Writes 2 Timothy

67

Paul’s martyrdom

The reference books I used at the beginning of my study of Acts are as follows. (My library may change if I find other useful books or decide one of these isn’t worth the time.)

The Acts of the Apostles, by Thomas Walker (Moody Press, 1965)

Acts Dispensationally Considered, by C.R. Stam (Berean Bible Society, 1954)

The Acts of the Apostles: An Exposition, by Arno C. Gaebelein (Our Hope Press, 1912)

Lectures on the Book of Acts, by H.A. Ironside (Loizeaus Brothers, Bible Truth Depot, 1943)

The Acts of the Apostles, by G. Campbell Morgan (Fleming H. Revell Company, 1924)

King James Bible Commentary (Thomas Nelson Publishers, 1983)

The New Testament: An Expanded Translation, by Kenneth S. Wuest (William B. Eerdmans Publishing Company, 1961