Acts 1:2

CRITICAL REMARKS

Act_1:3. Being seen of them, or showing Himself to them, not in a subjective vision, but objectively and really, during (διά with gen. as in Act_5:19; Act_16:9) forty days—i.e., not continuously, but at intervals. Compare the forty days of Moses on Mount Sinai (Exo_24:18), of Elias’s journey (1Ki_19:8), and of Christ’s fasting in the wilderness (Mat_4:2; Mar_1:13; Luk_4:2). Holtzmann regards the forty days, for which the Valentinians, according to Irenæus, had eighteen months, as a kind of propylæon or “porch” for the following historical narration; while Weizsäcker consigns them to the domain of legend on the ground that they indicate “a desire” on the part of the narrator “to gain time for a more advanced instruction of the apostles in the life of Jesus, and consequently for their preparation to receive the spirit.”

Act_1:4. Being assembled, or eating together with them (compare Act_10:41; Luk_24:30; Luk_24:41-43), not assembling them, though the verb, which occurs only here in N.T., has this meaning in Josephus (Wars, III. ix. 4).

Act_1:5. With water, ὕδατι, the element by which the outward rite of baptism was performed. With, rather in (ἐν) the Holy Ghost, the element in which the spiritual baptism should take place.

HOMILETICAL ANALYSIS.—Act_1:2-5

The Forty Days; or, Fellowship with the Risen Christ

I. The termini of this interval.—

1. The terminus a quo. The resurrection. Demonstrated to be a reality by many “proofs” or “infallible signs.”

(1) To the eye, manifestations. “Being seen of,” or appearing unto His disciples, forty days—not continuously, but from time to time, and not always in the same place but in different localities. Of these manifestations of the risen Christ Scripture records eleven or twelve, of which at least three are narrated by Luke (see below).

(2) To the ear, words: “Speaking of the things concerning the kingdom of God.” Of this examples are furnished by Luke in the conversations Christ had with the Emmaus travellers, and the eleven in the upper room (Luke 24).

(3) To the touch, an invitation to satisfy themselves, by handling, that He was no bodiless apparition, but a veritable human person, clothed with “flesh and bones.” Though not mentioned in the Acts, this is stated in the Gospel (Luk_24:39). Whether the disciples accepted the invitation is not recorded. Most likely, as Thomas afterwards (Joh_20:28), they felt this to be unnecessary, and prostrated themselves before Him in adoring worship, if they did not audibly exclaim—“My Lord! and my God!” (See “Hints on Act_1:3.”)

2. The terminus ad quem. The ascension. Spoken of in the passive voice, this was none the less a free act of Christ Himself (Joh_6:62; Joh_14:2; Joh_16:5; Joh_20:17; Eph_4:10; Heb_4:14). Though referring principally to a change of condition, an exaltation from the form of terrestrial existence in which Christ had accomplished His redeeming work to that of celestial glory which He had with the Father before the world was (Joh_17:5), there is no room for doubting that it likewise pointed to a visible departure from the earth and passage through the opened heavens (Joh_6:62; Heb_4:14). (See on Act_1:9-11).

II. The transactions of this interval.—

1. The occupation of Christ.

(1) Appearing, manifesting Himself to His disciples. This was needful for the confirmation of their faith in His resurrection, and by consequence in His Messiahship and Divinity. The forty days constituted an important link in the chain of evidence which bound together the superstructure of the Christian religion.

(2) Teaching. Enlightening the minds of His disciples. “Speaking of the things concerning the kingdom of God.” These were chiefly “things concerning Himself” as the Founder and Head of the kingdom. About the significance of His earthly career of humiliation, which culminated in the decease accomplished at Jerusalem (Luk_9:31); about the import of His resurrection, as attesting at once the divinity of His Person, and the atoning work of His sufferings; about the meaning of His exaltation for Himself, for them, and for the world (see next “Homily”); and about the terms of His gospel message of which they were henceforth to be the bearers.

(3) Commanding. Laying injunctions on the hearts of His disciples. In particular, enjoining them “not to depart from Jerusalem, but to wait for the promise of the Father”—a command reasonable on the part of Christ, who was henceforth more than ever to be their Lord and Master, since to Him alone belonged the prerogative of prescribing their duty, while the injunction laid upon them related to the reception of a gift He alone could bestow; suitable to the condition of the disciples, inas much as it was fitted to discipline them in greatly needed virtues, such as patience, caution, expectation, submission, courage; and necessary for the proper execution of their work, which could only be injured by overhasty action and insufficiently qualified zeal.

(4) Promising. Holding out to His disciples a prospect of blessing, “Ye shall be baptised with (or in) the Holy Ghost, not many days hence.” A great promise—the entering into them of the Holy Ghost; practically the implantation in them of the life of the Risen Christ, the exaltation of them to spiritual fellowship with Him, and the endowment of them with a power proceeding from Him. A certain promise—the words first uttered by the Baptist (Luk_3:16; Joh_1:33), and again by Christ before His death (Joh_14:16; Joh_15:26; Joh_16:7), being a third time repeated after His resurrection, when on the eve of departing to secure their fulfilment. A near promise—“not many days hence,” intimating the decisive moment when this baptism should come upon them to be at hand.

2. The business of the disciples. This corresponded to Christ’s occupation, and consisted of four things:

(1) Beholding. Contemplating, not with the spirit’s eye merely, but with the body’s eye also, Christ’s manifestations of Himself. The former a main part of the duty of believers still (Joh_14:21-22). The latter will be possible for believers only in the day of Christ’s glorious appearing (Tit_2:13; 1Pe_1:7; 1Jn_3:2).

(2) Listening. The more attentively because His “comings” were intermittent, and everything connected with them betokened their speedy cessation—last words are always precious—because the theme on which they talked was one in which they were profoundly interested—the restoration of the kingdom to Israel, though as yet their conceptions both of the kingdom and of the manner of its restoration were somewhat carnal. To hear Christ’s words with faith and love, an abiding mark of discipleship (Joh_18:37).

(3) Obeying. Whatever commandments Christ laid upon them, it may be assumed, they promptly honoured. Obedience is always required of Christ’s followers (Joh_15:14).

“Theirs not to reason why;

Theirs but to do or die.”—Tennyson.

(4) Waiting. This also formed part of the business of the apostles during the forty days. The context tells us they waited for the promise as directed. Waiting one of the hardest tasks of the Christian life, demanding strong faith, resolute self-control, and eager hope. Thousands can act who cannot wait. Yet is waiting not less needful than acting for the proper development of the individual life, and the successful conduct of Christian work (1Co_1:7; 2Th_3:5); while it certainly is highly beneficial to all who practise it in patient humility (Isa_40:31).

Learn.—

1. The value of God’s intervals in providence and in grace.

2. The main business of a Christian, which is to study, hear, obey, and wait for his Lord.

3. The mistake of undue haste in working for Christ.

4. The certainty that all God’s promises will be fulfilled.

HINTS AND SUGGESTIONS

Act_1:3. “Alive after His passion”; or, Did Jesus Christ actually rise from the dead?

I. This is undoubtedly the teaching of New Testament Scripture.—

1. Of Paul, not only in his preachings in the Acts (Act_17:31; Act_26:23), but also in his Epistles (Rom_1:4; Rom_4:24; Rom_6:4; Rom_8:11; Rom_10:9; 1Co_6:14; 1Co_15:4; 1Co_15:20; Eph_1:20; Col_1:18; Col_2:12; 2Ti_2:8). It is impossible to doubt that Paul both taught and believed in an actual bodily resurrection of Christ.

2. Of Peter, in his sermons (Act_2:24; Act_3:15; Act_4:10; Act_10:40) and letters (1Pe_1:3; 1Pe_1:21; 1Pe_3:18; 1Pe_3:21). Just as clearly was Christ’s resurrection an article in Peter’s creed and teaching.

3. Of the Gospel writers, who report that not only was Christ’s tomb seen to be empty by those who visited it (Mat_28:6; Mar_16:6; Luk_24:3; Luk_24:6; Joh_20:2; Joh_20:6-7), but that He was subsequently beheld by His disciples (Mat_28:9; Mat_28:17; Mar_16:9; Mar_16:12; Mar_16:14; Luk_24:15; Luk_24:36; Joh_20:14; Joh_20:19; Joh_20:26; Joh_21:1). Unless, therefore, these New Testament writings are all unhistorical—a conclusion which criticism has not only not established, but successfully disproved—a presumption in favour of Christ’s resurrection is created by their conjoint testimony.

II. The hypotheses which have been started to account for this unanimous belief in the resurrestion, without admitting its truth, are all unsatisfactory.—These hypotheses may be reduced to five:

1. The theft theory, propagated originally by the Jews (Mat_28:11-15), and resuscitated by rationalist theologians like Reimarus—a theory “with which,” says Professor Bruce, “men of all schools in modern times would be ashamed to identify themselves” (Apologetics, p. 385).

2. The swoon theory, proposed by Paulus, that Jesus never really died, but simply lost consciousness on the cross, and regained it in the cool cavern in which His seemingly lifeless body was deposited—a theory on which both Strauss and Keim turn their backs as totally inadequate, if not absurd, Strauss (New Life of Jesus, i., 412) saying “it is impossible that a being who had stolen half dead out of the sepulchre, who crept about weak and ill, wanting medical treatment, who required bandaging, strengthening, and indulgence, and who still at last yielded to His sufferings, could have given to the disciples the impression that He was a Conqueror over death and the grave, the Prince of Life, an impression which lay at the bottom of their future ministry,” and Keim, after mentioning other difficulties, echoing his predecessor’s sentiments: “Then there is the most impossible thing of all, the poor, weak, sick Jesus, with difficulty holding Himself erect, in hiding, disguised, and finally dying—this Jesus an object of faith, of exalted emotion, of the triumph of His adherents, a risen conqueror and Son of God! Here, in fact, the theory begins to grow paltry, absurd, worthy only of rejection, since it makes the apostles either miserable victims of deceit, or with Jesus themselves deceivers” (Jesus von Nazara, vol. vi., p. 330, E. T.).

3. The vision theory, espoused by Celsus, Strauss, Renan, and others, that first Mary Magdalene, and after her others of the disciples, had visions, which were the result of nervous excitement, and in which they fancied they beheld Christ alive after His passion, and resuscitated from the tomb, against which also lie a number of insurmountable objections which have been skilfully urged by various critics—as, e.g.,

(1) That the interval between the resurrection and the commencement of these visions—viz., three days—was too short for their origination by the excited feelings of the disciples;

(2) That so far from being in a state of expectancy with regard to Christ’s resurrection during these days the disciples were in an exceedingly depressed state of mind, and had no hope whatever of His resurection (Luk_24:11; Luk_24:21; Luk_24:37; Joh_20:25);

(3) That if widespread excitement was at this time characteristic of the disciples, it is not easy to understand why the visions were so few in number—limited at most to ten instances—and why they ceased altogether after forty days, and why the apostles so soon after returned to a grave and sober condition of mind such as they exhibit in the Acts;

(4) that if all the Christophanies were purely subjective visions it is surprising either that they should have differed from each other, as they did—Mary having first thought that the person on whom she looked was not her Lord, but the gardener (Joh_20:15), and the Emmaus travellers that the companion who joined them was not Christ but a stranger (Luk_24:16)—or, if differences were to be expected, that they (the visions) did not differ from each other more than they did; and

(5) that the facts just adverted to concerning Mary and the Emmaus travellers that they did not at first recognise Jesus but mistook Him for another, afford strong proof that Christ’s appearances were not subjective visions, but objective manifestations (compare Köstlin’s Der Glaube und seine Bedeutung für Erkenntniss, etc., pp. 38, 39).

4. The telegram theory, suggested by Keim, that Jesus signalled to His disciples from heaven that He was still alive, by causing an objective image or likeness of His body as they had known it to appear before their eyes, and that out of this grew their faith in His resurrection. But against this hypothesis it has been forcibly urged that the production of such an image of Christ’s body was no less a miracle than the rising of the actual body would have been, and that on this theory, equally with the proceeding, the faith of the disciples would be made to rest on a halluciation (Bruce, Apologetics, pp. 392, 393).

5. The legendary theory, favoured by Weizsäcker and Martineau, that Christ not only never rose, but that there were no appearances to explain, the doctrine of Christ’s resurrection being only a later legend manufactured for the purpose of expressing the Church’s strong conviction that Jesus still lived—a theory which does not harmonise with the experiences of the first disciples, whose visions of Christ (Paul’s included) were not purely spiritual, as this class of critics so dogmatically assert, and which does not account satisfactorily for the legend of a physical resurrection, saying as it does that “faith in the continued existence of Jesus produced the later tradition of optical visions, not such visions the faith” (Bruce, p. 397).

III. The results that flow from a denial of Christ’s resurrection are absolutely incompatible with an acceptance of the Christian religion.—These results may be thus summarised: If Christ never rose from the dead, then—

1. Christ was a false prophet and a deceiver, since He distinctly claimed that He would rise (Mat_16:21; Mat_20:19; Mat_26:32; Mar_9:9; Joh_2:19), and a false prophet could neither have been sinless nor divine, neither a Messiah for Israel nor a Saviour for the world.

2. Christ’s disciples and first followers were all victims of hallucination, and hence were far from being trustworthy teachers of religion for after ages. If they were wrong in teaching that Christ rose, what guarantee exists that they are right in teaching He will come again?

3. The whole magnificent structure of Christianity rests upon a lie, which is barely conceivable, even though Mohammedanism and Buddhism originated with founders whose claims to divine inspiration cannot be conceded.

4. Christians must be of all men most miserable, since there can be no atonement and no salvation, no resurrection and no eternal life, if so be that Christ never rose (1Co_15:12-19). See “Hints” on Act_25:19.

The Appearances of the Risen Christ.

I. Their time.—

1. After His passion. This clause implies that Christ had really died, and excludes the idea that He had merely swooned.

2. After His resurrection. That His resurrection was not merely spiritual, but physical, is involved in the term “alive,” which points not to a disembodied existence like that of the “spirits of just men made perfect” (Heb_12:23), but to a corporeal form of being like that which Christ possessed before He died.

II. Their continuance.—During forty days. This precludes the notion that they were mere subjective illusions, since it is hardly supposable that illusions would repeat themselves always in the same form to different persons and at different times throughout so lengthened a period.

III. Their number.—Ten. To—

1. Mary Magdalene at the sepulchre (Joh_20:11).

2. The women, returning to Jerusalem (Mat_25:8).

3. Peter, on the resurrection morning, hour and place unknown (Luk_24:34).

4. The Emmaus travellers, the afternoon of the same day (Luk_24:13-31).

5. The ten, the evening of the same day, in the upper room (Luk_24:33; Joh_20:19).

6. The eleven in the upper room, eight days later (Joh_20:26).

7. The seven in Galilee, beside the lake (Joh_21:1). 8 The five hundred brethren at once, time and place unknown (1Co_15:6).

9. James, the Lord’s brother, time and place also unknown (1Co_15:7).

10. The eleven at Bethany (1Co_15:7; Luk_24:50).

IV. Their certainty.—Proved by many infallible signs; such as—

1. Their number and continuance, as above explained.

2. Christ’s eating and drinking in presence of His apostles (Act_1:4; Act_10:41). This is fatal to the hypothesis that Christ’s manifestations were purely spiritual and subjective.

3. His request that the disciples should handle Him and see (Luk_24:39; Joh_20:27). Christ would never have subjected Himself to such a test had He not been corporeally present with His disciples.

V. Their object.—Probably threefold.

1. To attest the reality of His resurrection, which, as the central fact in Christianity, was to form the theme of apostolic preaching.

2. To confirm the faith of His disciples at once in His Messiahship and His divinity.

3. To instruct them concerning the kingdom He was setting up, and whose heralds the apostles were soon to be.

The Words of the Forty Days.

I. Words spoken to the whole body, or to the majority of the apostles.—

1. A benediction. “Peace be unto you” (Luk_24:36; Joh_20:19; Joh_20:21).

2. A commission. “As the Father hath sent Me, even so send I you” (Joh_20:21).

3. An instruction. “Go ye into all the world and preach the gospel to every creature” (Mat_27:19-20; Mar_16:15).

4. A dotation. “Receive ye the Holy Ghost” (Joh_1:33).

5. An exposition. “Thus it is written, and thus it behoved Christ to suffer and rise again from the dead” (Luk_24:46).

6. A prediction. “Ye shall receive power when the Holy Ghost is come upon you” (Act_1:8).

7. A caution. “It is not for you to know the times and seasons” (Act_1:7). N.B.—These seven words express the indispensable conditions of all apostleship or ministerial service in the Christian Church.

II. Words spoken to individual disciples.—

1. To Mary at the sepulchre. “Woman! why weepest thou?” A question for Christian mourners.

2. To the women on the way. “All hail!” (Mat_28:9.) A salutation to anxious seekers.

3. To Thomas in the upper room. “Reach hither thy finger!” (Joh_20:27.) An invitation to doubters. Also “Because thou hast seen Me thou hast believed,” etc. (Joh_20:29.) A commendation of faith without sight.

4. To Peter at the lake side.

(1) “Lovest thou Me?” (Joh_21:16.) A question for self-examination.

(2) “Feed My lambs.” “Tend My sheep” (Joh_21:15; Joh_21:17). A promotion for the penitent.

(3) “Verily, verily, I say unto thee,” etc. (Joh_21:18.) A trial for faith.

(4) “If I will that he tarry till I come,” etc. (Joh_21:23.) An admonition for the forward.

III. Words spoken to apostles and disciples combined.

1. To the seven on the sea. “Children, have ye any meat?” (Joh_21:5.) An inquiry of love and solicitude.

2. “Cast ye on the right side of the ship,” etc. (Joh_21:6.) A direction for desponding workers, always to obey Christ’s orders.

3. “Bring of the fish ye have now taken” (Joh_21:10). An encouragement for all faithful servants.

Things concerning the Kingdom.

I. Concerning the founding of the kingdom, which accomplished itself in His (Christ’s) person after He, through His death and resurrection, had completed His work.

II. Concerning the collection of the kingdom, which was to be effected through the instrumentality of the apostles, and by the ministry of the word.

III. Concerning the perfecting of the kingdom, which should be carried forward by the power of the Holy Ghost whom He was to send from the Father, and who should sanctify all who believed on His (Christ’s) name.

IV. Concerning the revelation of the kingdom which should take place at the end of time when He came again from heaven in the glory of His Father.—Besser.

The Kingdom of God.

I. The underlying conception.—“The kingdom of God is that perfect arrangement of all things, in which God Himself is the Ruler and His will alone is active and decisive. The conception includes three elements or ingredients:

1. A people.

2. A constitution.

3. A land, a sure dwelling-place and possession. Only where these three things are united can we speak of a kingdom” (Bornemann’s Unterricht im Christenthum, p. 30).

II. The threefold realisation.—

1. The Israelitish, or the past.

(1) The people were the children of Abraham after the flesh.

(2) The constitution was the law, moral and ceremonial, promulgated by Motes at Sinai.

(3) The land was Canaan, into which the people were conducted by Joshua 2. The Christian, or the present.

(1) The people are professed believers on the Lord Jesus Christ.

(2) The constitution may be said to consist of repentance toward God and faith in the Lord Jesus Christ.

(3) The land is the earth which has been given over to the Church for subjugation and occupation.

3. The heavenly, or, the future.

(1) The people will be those who are truly born again and united to Christ by the spirit.

(2) The constitution will be the possession of perfect holiness, or absolute submission to Christ.

(3) The land will be the heavenly Canaan, or an eternal life of uninterrupted and intimate fellowship with Christ.

Act_1:4. The Command of the Ascending Lord.

I. Depart not from Jerusalem.—

1. Neither in fear for your safety. It would not have been surprising had the apostles, in alarm for their persons, withdrawn from the holy city when Christ ceased appearing to them. Human nature is not naturally courageous, but essentially weak; and though the apostles were by this time renewed in the spirit of their minds, being Christians, yet were they not entirely delivered from the power of their constitutional infirmities, while the unusual circumstances in which they would be placed by Christ’s ascension would tend to excite these into more than ordinary activity. Still they were not to retire from the metropolis till they got the signal from their Lord. Premature flight would

(1) reveal a lack of fortitude on their part, showing them to be afraid of what man might do unto them, in which case they would not prove efficient preachers of the gospel;

(2) display a feebleness of faith, as if they could not trust an unseen equally with a seen master to protect them, which would likewise prove fatal to their success; and

(3) indicate a dulness of understanding which failed to perceive that in retiring from Jerusalem they would be practically acknowledging defeat, and surrendering the cause of their Master.

2. Nor from exuberance of zeal. The world might appear to them to be perishing for lack of knowledge, and they might be eager to spread abroad the tidings of salvation, they might even be desirous of proving on the instant their devotion to their Master, and their willingness to champion His cause, yea, the time before their Master’s return might seem too short to admit of being wasted in delay. Yet nothing would be gained by precipitate haste. It was not for them to give the signal to advance. Their duty was to follow, not to lead, not to order, but to obey.

II. Wait for the promise of the Father.—

1. Without this only failure would attend their efforts. In spiritual matters nothing can be successfully accomplished without divine help (Zec_4:6; Joh_15:5). In the kingdom of heaven upon earth the prime actor is the Holy Spirit. Apostles, prophets, evangelists, pastors, and teachers are subordinate instruments.

2. With this success would be certain. The Holy Ghost would clothe them with power—power to understand and expound the truth (Joh_16:13), power to convince gainsayers (Luk_11:15; Act_6:10), power to touch the conscience (2Co_4:2)—which nothing and no one would be able to resist,

3. Waiting for this would be an admirable test of their faith.—Only in the strength supplied by a living faith could they hope to successfully discharge their commission.

4. Waiting for this would evoke the best and strongest qualities in their characters. The Lord is always good to them that wait for Him, and only great men can wait. “They that wait upon the Lord shall renew their strength,” and “they also serve that only stand and wait.”

Two Lessons.—

1. “There are seasons in our lives when God appears to call us simply to wait”; and

2. True progress is often better secured by waiting than by working.

Act_1:5. The Two Baptisms.

I. John’s baptism.—

1. Material. A water baptism.

2. External. Affecting the body.

3. Symbolic. Representing moral cleansing.

4. Preparatory.—In anticipation of Christ’s coming.

5. Temporary. Intended only for a season.

II. The baptism of Jesus.—

1. Spiritual. A baptism in the Holy Ghost.

2. Internal. Descending on the heart.

3. Essential. Imparting spiritual renovation.

4. Complementary. Realising what had been symbolised by John’s rite.

5. Permanent. Designed to abide for ever.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Act 1:2. Ἐντειλάμενος, having given commandment) They who depart are wont to give commandment and a commission, as is needed and what is sufficient for the occasion. In Act 1:3, Luke expresses generally, what the Lord spake to the apostles during those Forty days: but in Act 1:2; Act 1:4, et seq., he declares what He said on that remarkable day, viz., that of His Ascension: with this comp. Act 1:5 at the end, and Act 1:9 at the beginning [which prove that Act 1:4-9 refer to the one and the same day, namely, that of the Ascension]. For it was up to that very day that Luke had carried forward his Gospel: and with it he begins the Acts of the Apostles.—τοῖς ἀποστόλοις, unto the apostles) An appellation appropriate to the subject of the whole book: their term of discipleship was now expired.—διὰ, through) Construe this with having given commandment. He Himself who gave commandment had the Holy Spirit, Luk 4:18, “The Spirit of the Lord is upon Me:” and He bestowed that Spirit upon the apostles in giving them His instructions, Joh 20:22, “Receive ye the Holy Ghost;” intending presently after to bestow it on them most abundantly. Thus before His ascension He gave them an earnest of Pentecost.—ἐξελέξατο) He had chosen out: Luk 6:13; Joh 6:70. Judas is treated of separately in Act 1:16-17.—ἀνελήφθη) He was taken up.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_1:2. Until the day on which He was taken up, after that He had commissioned by means of the Holy Spirit the apostles whom He had chosen, belonging to ὧν ἤρξατο κ.τ.λ.

ἄχρι ἧς ἡμέρας] a usual attraction, but to be explained as in Act_1:22; Luk_1:20; Luk_17:27; Mat_24:38.

ἐντειλάμενος] refers neither merely to the baptismal command, Matthew 28, nor merely to the injunction in Act_1:4; but is to be left as general: having given them charges, ut facere solent, qui ab amicis, vel etiam ex hoc mundo discedunt, Beza.

διὰ πνεύμ. ἁγίου] belongs to ἐντειλ. τοῖς ἀποστ.: by means of the Holy Spirit, of which He was possessor (Luk_4:1; Luk_14:18; Joh_3:34; Joh_20:22), and by virtue of which He worked, as in general, so specially as regards His disciples (9:55). Yet it is not to be explained as: by communication of the Spirit (comp. Bengel), since this is not promised till afterwards; nor yet as: quae agere deberent per Spir. S. (Grot.), which the words cannot bear. Others (Syr. Ar. Aeth. Cyril, Augustine, Beza, Scaliger, Heumann, Kypke, Michaelis, Rosenmüller, Heinrichs, Kuinoel, Olshausen, de Wette) connect διὰ πνεύμ. ἁγ. with οὓς ἐξελέξατο, quos per Sp. S. elegerat. But there thus would result a hyperbaton which, without any certain example in the N. T. (Winer, p. 517 [E. T. 696]; Buttm. neut. Gr. p. 333 [E. T. 388]), would put a strong emphasis, and yet without any warrant in the context, on διὰ πν. ἁγίου (Plat. Apol. p. 19 D, al.; Dissen, ad Dem. de cor. p. 177 f.; and see on Rom_16:27).

οὓς ἐξελέξ.] is added with design and emphasis; it is the significant premiss to ἐντειλάμ, κ.τ.λ. (whom He had chosen to Himself); for the earlier ἐκλογή on the part of Jesus was a necessary preliminary to their receiving the ἐντολὴ διὰ πν. ἁγ.

ἀνελήφθη] Luk_9:51; Luk_24:51 (Elz.).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 1:2 . ἄχρι ἧς ἡμέρας . In Matt. ἄχρι occurs once or twice, in Mark and and John not at all, in Luke four times, and in Acts sixteen; whilst the commoner μέχρι is found only once in the Gospels and twice in the Acts (Winer-Schmiedel, p. 227, and on the use of the form ἄχρι or ἄχρις see Grimm-Thayer, sub v. ). It is seldom used in the LXX, but in 2 Maccabees 14 it occurs twice, Act 1:10 ; Act 1:15 ; cf. also Symm., 2Ki 21:16 ; Theod., Job 32:11 . διὰ πνεύματος ἁγίου . The older commentators, and Wendt, Holtzmann, Zöckler, Hilgenfeld, amongst moderns, connect the words with ἐξελέξατο , the reference to the choice of the Apostles through the Holy Ghost standing significantly at the opening of a book in which their endowment with the same divine power is so prominent. On the other hand, it is urged that there is no need to emphasise further the divine choice of the Apostles ( cf. Luk 6:13 , and see below on Act 1:25 ), but that it was important to show that the instructions to continue the work and teaching of Jesus were a divine commission (Weiss), and to emphasise from the commencement of the Acts that Jesus had given this commission to His Apostles through the same divine Spirit Whom they received shortly after His Ascension (Felten). Spitta (who refers Act 1:1-14 to his inferior source ), whilst he connects διὰ πνεύμ . ἁγ . with ἐντειλάμενος , curiously limits the latter to the command to the Apostles to assemble themselves on the Mount of Olives (so too Jüngst). For other connections of the words see Alford in loco. ἐξελέξατο , always in N.T. ἐκλέγομαι , middle (except, perhaps, in Luk 9:35 , but see R.V. and W.H [98] ). Another verb very frequent in LXX, used constantly of a divine choice: of God’s choice of Israel, of Jacob, Aaron, David, the tribe of Judah, Zion, and Jerusalem. The verb is also found in the same sense in the middle voice in classical Greek. ἀνελήμφθη : the verb is used of Elijah’s translation to heaven in the LXX, 2Ki 2:9-11 , also in Sir 48:9 and 1Ma 2:58 , and perhaps of Enoch in Sir 49:14 (A, μετετέθη ). In addition to the present passage ( cf. Act 1:11-12 ) it is also used in Mar 16:9 and 1Ti 3:16 (where it probably forms part of an early Christian Hymn or confession of faith) of our Lord’s Ascension; cf. also Gospel of Peter , 19, in a doubtfully orthodox sense. It is to be noted that the word is here used absolutely, as of an event with which the Apostolic Church was already familiar. On the cognate noun ἀνάληψις , used only by St. Luke in N.T., and absolutely, with reference to the same event, in his Gospel, Luk 9:51 , see Psalms of Solomon , Act 4:20 , ed. Ryle and James, p. 49. In the latter passage the word is apparently used for the first time in extant Greek literature, but its meaning is very different from its later technical use with reference to the Assumption of the Blessed; see instances, p. 49, ubi supra. St. Irenæus, i., 10, 1, whilst using the noun of our Lord’s Ascension, is careful to say τὴν ἔνσαρκον εἰς τοὺς οὐρανοὺς ἀνάληψιν ; see especially Swete, The Apostles’ Creed , pp. 70 72, and below on Act 1:11 .

[98] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

after that he, through the Holy Ghost, had given commandments, &c.--referring to the charge recorded in Mat 28:18-20; Mar 16:15-18; Luk 24:44-49. It is worthy of notice that nowhere else are such communications of the risen Redeemer said to have been given "through the Holy Ghost." In general, this might have been said of all He uttered and all He did in His official character; for it was for this very end that God "gave not the Spirit by measure unto Him" (Joh 3:34). But after His resurrection, as if to signify the new relation in which He now stood to the Church, He signalized His first meeting with the assembled disciples by breathing on them (immediately after dispensing to them His peace) and saying, "Receive ye the Holy Ghost" (Joh 20:22) thus anticipating the donation of the Spirit from His hands (see on Joh 20:21-22); and on the same principle His parting charges are here said to have been given "through the Holy Ghost," as if to mark that He was now all redolent with the Spirit; that what had been husbanded, during His suffering work, for His own necessary uses, had now been set free, was already overflowing from Himself to His disciples, and needed but His ascension and glorification to flow all forth. (See on Joh 7:39.)

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. After that he, through the Holy Ghost, c.] This clause has been variously translated: the simple meaning seems to be this-that Christ communicated the Holy Spirit to his disciples, after his resurrection, as he had not done before. In Lu 24:45, it is said that he opened their understanding, that they might understand the Scriptures and in Joh 20:22, that he breathed on them, and said, receive ye the Holy Ghost. Previously to this, we may suppose that the disciples were only on particular occasions made partakers of the Holy Spirit; but from this time it is probable that they had a measure of this supernatural light and power constantly resident in them. By this they were not only able to proclaim the truth, but to discern the meaning of all the Old Testament Scriptures which referred to Christ; and to appoint whatever rites or ordinances were necessary for the establishment of his Church. There were many things which the apostles said, did, and decreed, for which they had no verbal instructions from our Lord, at least, none that are recorded in the Gospels; we may therefore conclude that these were suggested to them by that Holy Spirit which now became resident in them, and that it is to this that St. Luke refers in this verse, After that he, through the Holy Ghost, had given commandments unto the apostles.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2 Even until that day. Therefore, the ascension of Christ is the end of the history of the gospel. For he hath ascended, saith Paul, that he might fulfill all things, (Ephesians 4:10.) Our faith gathereth other fruit thereby; but it shall be sufficient to note in this place, that our redemption was fully complete and finished then when Christ did ascend unto his Father; and, therefore, that Luke did fully perform his duty in this narration, as touching the doctrine and works of Christ. And he is said to be taken up, that we may know that he is truly departed out of this world, lest we should consent unto their dotings who think that in his ascension there was no alteration of place made.

Commandment by the Holy Ghost Luke showeth in these words, that Christ did not so depart out of the world that he did no longer care for us; for in that he hath ordained a perpetual government in his Church, he thereby declareth that he had a care to provide for our salvation; yea, he hath promised that he will be present with his to the end, (Matthew 28:20,) like as, indeed, he is always present by his ministers. Luke, therefore, doth show unto us, that Christ did no sooner depart hence, but straightway he provided for the government of his Church; whence we may gather that he is careful for our salvation. And this his providence hath Paul plainly noted in the place lately cited, when he saith, That he hath fulfilled all things, making some apostles, some evangelists, some pastors, etc. But these commandments, which the evangelist saith Christ gave unto his disciples, do I interpret of the preaching of the gospel; like as ambassadors use to be instructed with certain precepts before they go of their embassage, lest they should rashly attempt any thing contrary to his will and mind that sendeth them. And all this is spoken in commendation of that doctrine which the apostles taught. The which that it may appear more manifestly, every thing is to be marked in order as it lieth. First of all, he saith they were elect and chosen of Christ, that we may be certain of their calling unto that function. Neither doth he in this place set God’s election against man’s merits, but only affirmeth that they were raised up by God, and that they did not rashly take upon them this function. That is true, indeed, that they were freely chosen; but now have we to inquire what is Luke’s drift in this place. I say that he hath respect unto nothing else, but that we may be certain of the calling of the apostles, that we may learn not to have respect unto men, but unto the Son of God, the author thereof, because this must always be a maxim in the Church, that no man usurp any honor. Secondly, he saith, that they were instructed of Christ what they should do. As if he should say, that they uttered not their own inventions, but they delivered that sincerely and faithfully which was enjoined them by their heavenly Master. And to the end that that which Christ taught them might be the more reverenced, he addeth this, that this was done by the direction of the Holy Ghost. Not because the Son of God had any need to be guided by any other, who is eternal wisdom, but because he was also man, lest any man should think that he did deliver those things unto his disciples which he delivered by man’s wit and reason, he calleth us back expressly unto the divine authority. Like as the Lord himself doth so often affirm, that he taught nothing but that which he had received of his Father; and therefore he saith, that his doctrine was not his own. Therefore, he signifieth that in the preaching of the gospel there is nothing which issueth from man’s brain, but that it is the divine ordinance of the Spirit, whereunto the whole world must be subject.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Until the day in which he was taken up.—We notice, as a matter of style, the same periodic structure that we found in the opening of the Gospel, made more conspicuous in the Greek by an arrangement of the words which places “he was taken up” at the close of the sentence. On the word “taken up,” see Note on Luk_9:51.

That he through the Holy Ghost had given commandments.—The words admit of two possible meanings—(1) that he work of “commanding” was left to the Holy Spirit, guiding the spirits of the disciples into all the truth; (2) that in His human nature the Lord Jesus, after, as before, His passion, spoke as one who was “filled with the Holy Ghost” (Luk_4:1), to whom the Father had given the Spirit not by measure (Joh_3:34). As the Apostles were still waiting for the promised gift, the latter aspect of the words is, we can scarcely doubt, that which was intended by the writer.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. the day in which he was taken up] The Gospel of St Luke closes with a very brief notice of the Ascension: of which event fuller details are given in this chapter, so as to form a connection between the two treatises and to indicate the purpose with which the latter was written. See below on Act_1:8.

through the Holy Ghost] That the whole institution of the Christian Church might be Divine. The Spirit of the Lord was upon the Anointed Jesus in this as in His other works and words. Cp. Luk_4:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Until the day in which he was taken up,.... That is, into heaven. The historian suggests, that his former treatise took in the main and principal things Jesus did and taught, until such time that he ascended to heaven:

after that he, through the Holy Ghost, had given commandments unto the apostles, whom he had chosen: our Lord having chosen twelve of his own free grace and goodness, and not according to their worth and merit, to be his apostles, a little before his ascension to heaven, gave them more express and explicit commands and orders where they should go, into all the world, to all nations; and what they should preach, the whole Gospel, salvation by faith in him, and particularly repentance and remission of sins; and what ordinances they should require believers to attend to; and how they themselves should conduct and behave in their work: the phrase, "through the Holy Ghost", may either be read in connection with "had given commandments", as the Vulgate and Arabic versions read, and as we do; and the sense be, that these commands which Christ gave to his apostles, were not merely his orders, as man, but were what the Holy Ghost was equally concerned in with him, and were from him as God, and so carried a divine authority with them; and at the same time that he gave them to them, he breathed into them the Holy Ghost, whereby they had a more clear view of his doctrines and ordinances, and were more qualified to minister them; and besides, had an intimation given them, that they might expect still greater gifts of the Holy Ghost: or it may be read with the latter clause, "whom he had chosen"; as in the Syriac and Ethiopic versions; and then the meaning is, that just before his being taken up to heaven, he gave some special orders and directions to his apostles, whom he had chosen to that office through the Holy Ghost, and not through human affection in him, or according to any desert of theirs; but as under the influence of the Holy Spirit, with which, as man, he was anointed without measure; and whose gifts and graces he communicated to his disciples, to fit them for the service to which they were appointed: or with the apostles; they being sent by the Holy Ghost, as well as by Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 2. Had given commandments] As the Church’s Lawgiver, Isa 33:22; 1Co 11:23.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Until the day - The 40th day after the resurrection, Act 1:3. See Luk 24:51.

In which he was taken up - In which he ascended to heaven. He was taken up into a cloud, and is represented as having been borne or carried to heaven, Act 1:9.

After that ... - This passage has been variously rendered. The Syriac translates it, “After he had given commandment unto the apostles whom he had chosen by the Holy Spirit.” So also the Ethiopic version. Others have joined the words “through the Holy Spirit” to the phrase “was taken up,” making it mean that he was taken up by the Holy Spirit. But the most natural and correct translation seems to be what is in our King James Version.

Through the Holy Ghost - To understand this, it is necessary to call to mind the promise that Jesus made before his death, that after his departure, the Holy Spirit would descend to be a guide to his apostles. See Joh 16:7-11, and the notes on that place. It was to be his office to carry forward the work of redemption in applying it to the hearts of people. Whatever was done, therefore, after the death and resurrection of Jesus, was to be regarded as under the unique influence and direction of the Holy Spirit. Even the instructions of Jesus and his commission to the apostles, were to be regarded as coming within the department of the sacred Spirit, or within the province of his unique work. The instructions were given by divine authority, by infallible guidance, and as a part of the work which the Holy Spirit was sent down to accomplish. Under the direction and guidance of that Spirit the apostles were to go forth; by his aid they were to preach the gospel, to organize the church, to establish its order and its doctrines; and hence, the entire work was declared to be by his direction. Though in his larger and more mighty influences the Spirit did not descend until the day of Pentecost (Luk 24:49; compare Acts 2), yet, in some measure, his influence was imparted to the apostles before the ascension of Christ, Joh 20:22.

Had given commandments - Particularly the command to preach the gospel to all nations, Mat 28:19; Mar 16:15-19. It may be worthy of remark, that the word “commandments,” as a noun in the plural number, does not occur in the original. The single word which is translated, “had given commandments” is a participle, and means simply “having commanded.” There is no need, therefore, of supposing that there is reference here to any other command than to that great and glorious injunction to preach the gospel to every creature. That was a command of so much importance as to be worthy of a distinct record, as constituting the sum of all that the Saviour taught them after his resurrection.

The apostles - The eleven that remained after the treason and death of Judas.

Whom he had chosen - Mat 10:1-4; Luk 6:12-16.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up. As the Scripture was written without distinction of verses, and without any stops, or commas, which were added afterwards) the construction, and joining of words in this verse, is ambiguous. The question is, with what part of the verse these words, by the Holy Ghost, are to be joined. The sense may be, 1. that he was taken up by the Holy Ghost: but this is generally rejected. 2. That he gave his commandments by the Holy Ghost to his apostles; that is, says St. John Chrysostom, that he gave them spiritual commands, that came from the Holy Ghost, or from his holy Spirit. 3. The most probable exposition seems to be, that he gave his special commandments to his apostles, or to those whom he chose to be his apostles, by the Holy Ghost, or by his holy and divine spirit. (Witham) --- The power to preach, to baptize, to remit sins, and generally the whole commission and charge of the government of his Church after him in his name, and with his authority; which government was given them, together with the Holy Ghost, to assist them therein for ever. (Bristow)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The day in which he was taken up; that is, the day of his ascension. This is a translation from the former book (his Gospel) unto this, showing how far he had proceeded in setting down the doctrine of our salvation.

After that he through the Holy Ghost had given commandments unto the apostles whom he had chosen; which words may be referred, either to the commandments he gave, or the choice he made of the apostles; both being by the Holy Ghost. The apostles had their doctrine from God, and were appointed to publish it by God; especially to publish the gospel to the whole world, Mat 28:19; and to continue at Jerusalem till the coming of the Holy Ghost, Luk 24:49.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. He was taken up—The Rhemish version has it, he was assumpted; that is, into heaven by God the Father. So the ecclesiastical phrases, The assumption of the Virgins, the assumption of Moses, to express their supposed resurrection and ascension.

Through the Holy Ghost—Richly dwelling in himself; for in him dwelt all the fulness of the Godhead bodily, and through its power he rose and ascended.

Had given commandments—Such as contained in Act_1:4.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Received for taken, A.V; commandment for commandments, A.V; after that he had given commandment through the Holy Ghost for after that he through the Holy Ghost had given commandments, A.V The commandment or directions given by our Lord to the apostles between the Resurrection and the Ascension are recorded partly in Luk_24:44-49; Mat_28:19, Mat_28:20; Mar_16:15-18 Joh 21; and yet more fully in vers. 3-8 of this chapter. Through the Holy Ghost. The sense is certain. Jesus gave his charge to his apostles through the Holy Ghost. It was by the Holy Ghost abiding in him that he spake to the apostles. This is the repeated declaration of Holy Scripture. "The Spirit of the Lord is upon". (Isa_61:1; Luk_4:18; Act_10:38. See also Luk_4:1; Mat_12:28; Heb_9:14; and for the construction, Act_11:28 Act_21:4) Received up (ajnelhfqh); the stone word as is used in the Septuagint of Elijah. (2Ki_2:10, 2Ki_2:11) In Luk_24:5 it is carried up. (ajnefe).

The Holy Ghost in Christ.

The statement in this verse is that our Lord spake, and gave his parting injunctions to his disciples, as one who was "filled with the Holy Ghost." Christ"s Divine nature is set before us in varying forms; and we should take care lest the demands of Christian doctrine so absorb us as to prevent our receiving the whole scriptural impression. Especially difficult it is to connect the divinity of Christ with the revelation of the Divine Spirit, the Holy Ghost. The difficulty is in part occasioned by our failing to associate the Spirit, in the apostles and in the older prophets, with the Holy Ghost in Christ. The differences need to be carefully marked, but the samenesses also need to be brought to light. We do not fully realize that God can be in man; but precisely this is brought home to us by the teaching of the Holy Ghost in Christ, the man; and the representation that his human words and laws come to us with the perfection and authority stamped by the indwelling Holy Ghost. Scripture gives us three distinct representations of the relations of the Holy Spirit to Christ himself, to his miracles, and to his teachings.

I THE SPIRIT IS REPRESENTED AS COMING TO CHRIST. Recall the scene of his baptism. The symbolic "dove" brooded over him, or settled on him, and the Spirit of God "came upon him." This took place at the very entrance upon his ministry, so that throughout his ministry we are to conceive of him as specially endowed, as one in whom dwelt the Spirit "above measure". (see Luk_4:1; Joh_3:34) The sense in which the Spirit came to Christ needs careful treatment. From his birth the Divine Spirit was his Spirit; and in this lies the deep mystery of his Godhead. The Spirit that came to him at his baptism was the specific Divine endowment for the ministry to which he was called, and so it and the descent of the Holy Ghost on the disciples at Pentecost help to explain each other; and they show that the Spirit may still be with us in a twofold sense. As "born again," he is our very life; as called to any work, he comes to us as a specific endowment for that work. It is, therefore, right to realize the Spirit"s permanent dwelling in the believer, and at the same time right to pray that he may come to us for special needs.

II THE SPIRIT IS REPRESENTED AS WORKING THROUGH CHRIST. This was our Lord"s teaching concerning his miracles, and it lies at the basis of his solemn warning to the blaspheming Pharisees. The "sin against the Holy Ghost" is shown to be precisely this declaring the miracles of Christ, which manifested the presence and power of the Holy Ghost, to have been wrought by devilish agencies. So vital is it to the Christian faith and life that we should recognize the Holy Ghost in Christ"s mighty works, that the sin of the Pharisees is declared to be "beyond forgiveness." In measure the same is true of the witness and work of Christ"s Church now. It is wrought in the power of the Holy Ghost. It is mighty only as this conviction dwells in the workers, and opens the hearts of those who receive the witness and are the subjects of the work. The one thing that Christ"s Church needs is to be lifted up to the solemn and inspiring conviction the Holy Ghost is with us.

III THE SPIRIT IS REPRESENTED AS SPEAKING THROUGH CHRIST. This is set forth separately because, though, in Christ, miracle and teaching went together, teaching, speaking, preaching is the one great agency of his Church, and therefore we do well to see the truth in precise relation to it. To this point our Lord directed the attention of the disciples in the "upper chamber." All he had spoken to them had been "given him to speak," and just so they might be assured that the Divine Spirit would give them right and fitting words. And in our text the last injunctions and counsels and commands are directly traced to the Holy Ghost. But, properly regarded, the sphere of the Spirit"s operation is the human will the real source and spring of all activity, the center of the human vitality, From the teaching of what the Spirit was, beyond measure, in Christ, we may learn what the Holy Ghost can be, within measure, in man; what he may be to apostles and to us. In conclusion, show, practically, that the necessary condition of the abiding of the Holy Ghost in Christ was his perfect openness and entire submission to the Spirit"s lead; and that this Christ-like openness is still the one condition of the Spirit"s abiding and working in us. Impress the warnings of the apostles against the danger of resisting, quenching, and grieving the Holy Ghost. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

After having given commandment - In the 3rd verse St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day; and from that day begins the Acts of the Apostles.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, The special concern and care which Christ had for his church on earth, before he ascended into heaven. The very first night that he appeared to his disciples, after his resurrection, he breathed on them, and distributed the Holy Ghost among them, Joh 20:22 both to inform their judgments of what they did not know, and to direct their practice, what he would have them to do; He, thought the Holy Ghost, gave commandments unto the apostles; that is, he distributed the Holy Ghost amongst them, to be their constant instructor and director, what they should do, in order to the execution of their office and employment.

Learn thence, That as the apostles had, so the ministers of Christ, in their measure, shall have, the gracious and special influences of the Holy Spirit to direct and instruct, to quicken and support them in the faithful discharge of their ministerial office to the end of the world; that gracious promise, Lo, I am with you always, Mat 28:20. We that live seventeen hundred years after the first making of it, may by faith draw out the comfort of it, as well as the apostles, to whom it was originally made.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

See notes on verse 1

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. Through the Holy Ghost. Jesus received the Spirit without measure, and all he did was in the Spirit. He also imparted a measure of the Spirit, before he ascended, to the apostles to help them in their work (John 20:22). Commandments. The Great Commission. (Matt. 28:18–20; Mark 16:15, 16; Luke 24:49).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. ἄχρι ἧς ἡμέρας. An instance of the incorporation of the antecedent into the relative clause, where it must take the case of the relative. Cf. Mat 7:2, ἐν ᾧ μέτρῳ μετρεῖτε = ἐν τῷ μέτρῳ, ἐν ᾦ μετρεῖτε.

διὰ πνεύματος ἁγίου. The preposition indicates the operation of that power of the Holy Spirit with which Jesus was filled after His baptism (Luk 4:1). Chrysostom speaks of Christ’s communication to the Twelve thus: πνενματικὰ πρὸς αὐτοὺς εἰπὼν ῥήματα οὐδὲν ἀνθρώπινον. Along with the charges which Jesus gave to His disciples there was bestowed on them too a gift of the Holy Ghost (Joh 20:22), which at Pentecost was to be poured out in rich abundance, so that ‘filled with the Holy Ghost’ becomes a frequent phrase in the Acts to describe the divine endowment of the first evangelists. (Cf. Act 2:4; Act 4:8; Act 4:31; Act 6:3; Act 6:5; Act 7:53; Act 11:24; Act 13:9.)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

2. ἐντειλ. τ. ἀπ.] See Luk 24:48 ff., and ver. 4 below.

διὰ πν. ἁγ. may be joined either with ἐντειλάμενος (as in vulg copt Thl); or with ἐξελέξατο (as in syrr æth ). In the former case, our Lord is said to have given His commands to the Apostles through, or in the power of, the Holy Ghost. Similarly He is said, Heb 9:14, διὰ πνεύματος αἰωνίου ἑαυτὸν προσενέγκαι ἄμωμον τῷ θεῷ. In the latter, He is said to have chosen the Apostles by the power of the Holy Ghost. Similarly, in ch. 20:28, Paul tells the Ephesian elders, that the Holy Ghost had made them overseers in the Church of God. The former construction however appears much the best, as expressing not, as might at first seem, a mere common-place, but the propriety of the fact,—that His last commands were given in the power of (see Joh 20:22) the Holy Ghost. To take διὰ πν. ἁγ. with ἀνελήμφθη (see Olsh. i. 629) seems to me inadmissible; as also is Dr. Burton’s rendering, “having told His Apostles that His commands would be more fully made known to them by the Holy Ghost.”

ἀνελήμφ.] = ἀνεφέρετο εἰς τὸν οὐρ., Luk 24:51. The use of the verb in this abbreviated form, without the εἰς τ. οὐρ., testifies to the familiarity of the apostolic church with the Ascension as a formal and recognized event in our Lord’s course.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Had given commandment [εντειλαμενος] . Special injunctions or charges. Compare Mt 4:6; Mr 13:34; Heb 11:22.

Through the Holy Ghost. Construe with had given commandment : by means of the Holy Spirit, which inspired him. Not, as some interpreters, with whom he had chosen.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.