Acts 1:6-11

CRITICAL REMARKS

Acts 1:6. When they were come together.—(The Sinaitic codex omits together.) This was not the meeting referred to in Acts 1:4, but the last interview recorded in Luke 24:36, which began in Jerusalem and ended near Bethany. Wilt, rather dost Thou? εἰ introducing a direct question, “which is contrary to classical usage, though not uncommon in the N.T. and the LXX.” (Hackett). The kingdom to Israel shows that as yet the expectations of the apostles had not passed beyond the bounds of their own nation.

Acts 1:7. Put, set, fixed, or appointed in His own power—i.e., in the sovereign exercise of it. Compare Matthew 24:36, and 1 Thessalonians 5:1.

Acts 1:8. After that the Holy Ghost is come upon you.—Literally, the Holy Ghost having come upon you. This should be the source of their power. “Before the Ascension the disciples were led through the Spirit as a transcendent power standing over them; first with the Pentecostal event does He become an immanent principle” (Holtzmann). Witnesses unto Me should be My witnesses, the reading μου being preferable to μοι. Compare Luke 24:48. In Jerusalem, etc., gives a hint about the plan of the book.

Acts 1:9. When He had spoken, rather saying these things, and while they beheld, or they behold, He was taken, or was raised up into the air, but not yet into heaven, ἐπήρθη being different from ἀνελήφθη (Acts 1:2) and ὑπέλαβεν, received up from under.

Acts 1:10. The two men who stood or were standing by them in white apparel or garments were angels, as in Mark 16:5; Luke 24:4; John 20:12.

Acts 1:11. In like manner signified that Christ’s return would be in the air and visible. Compare Mark 14:62; Luke 21:27; Revelation 1:7.

HOMILETICAL ANALYSIS.—Acts 1:6

The Ascension; or, the Exaltation of the Church’s Head

I. The attendant circumstances.—

1. The place. Olivet. This agrees with the statement of Luke (Luke 24:50), that the scene of the “taking up” was near Bethany, and contradicts not the account of Mark (Acts 16:14), which seems to, but really does not, indicate as the point of departure the upper room in Jerusalem, in which Christ had appeared to His disciples as they sat at meat. The words “so that” (Mark 16:19) refer not necessarily to the immediately preceding conversation, but to the “speaking” in general of the Lord with His disciples during the forty days. (Compare Weiss, The Life of Christ, iii. 408, E. T.)

2. The time. The last of the forty days, the day of the Bethany manifestation, which, however, was not the interview enjoyed by the ten (John 20:19; compare Luke 24:36), but that granted to all the apostles (1 Corinthians 15:7), which most likely happened in Jerusalem on the evening of the fortieth day. In this case the journey to Bethany would be performed during night, and the ascension accomplished in the early morning, at the dawning of the day.

3. The spectators. The eleven. That others besides them should have witnessed the departure was not necessary, since to them alone, as His ambassadors, was about to be committed the task of witnessing both concerning and for Him. But that others along with them were in the upper room when Christ came to lead them forth is the natural deduction—others from whom they were withdrawn, who were left behind (compare Genesis 22:5; 2 Kings 2:6), and to whom they returned (see Acts 1:13) when the sublime spectacle was over.

II. The supernatural phenomenon.—

1. The antecedent conversation.

(1) The curious question, “Lord! dost Thou at this time restore the kingdom to Israel?” Surprising that the apostles, after three years’ training in the school of Christ, after the tragic event of the crucifixion, after the transcendent experience of the resurrection, and after listening to the risen Christ’s exposition of the things concerning the kingdom, should have still clung to the idea of a temporal monarchy. Yet neither unnatural nor difficult to understand when one remembers how full the air then was of materialistic and carnal conceptions of the coming Messianic kingdoms, how the apostles from their youthful days had drunk in these ideas and practically lived upon them, and how invincible, even in good men, early prejudice is.

(2) The discouraging reply. Leaving their mistaken notions to be corrected by the Holy Ghost (John 16:13), the risen Christ assured them their wisdom lay in not endeavouring beforehand to know times and seasons in connection with the kingdom—a hint to students of prophecy; that times and seasons were solely within the ken of the Father who had appointed these in the sovereign exercise of His own authority (Deuteronomy 29:29); and that their special task would be that of witnessing for Christ, beginning at Jerusalem (Luke 24:47), but progressing “to the uttermost parts of the earth”—light upon the mission of the gospel.

(3) The comforting assurance. Great and arduous as the work of witness-bearing would unquestionably prove, they would not be left for its execution to their own unaided strength, but, by the Holy Ghost about to come upon them, would be endowed with power sufficient to meet every emergency that might arise in their sacred calling—a word of consolation to Christians in every sphere, but especially to preachers and missionaries
2. The immediate exaltation.

(1) He was taken up, raised into the air, immediately after He had ceased speaking, and while the apostles were looking at Him in wondering adoration. Luke (Luke 24:50) describes Him at the moment as lifting up His hands and blessing them, and as in the act of stepping back and being parted from them.

(2) A cloud received Him out of their sight, folding round Him like a fleecy garment. “He maketh the clouds His chariot” (Psalms 104:3). Imagination may picture the upward path of the ascending king. Scripture leaves that unpainted, and confines itself to state the unadorned fact that He was taken up,” that “He passed through the heavens” (Hebrews 4:10; 1 Peter 3:22), that He “took His seat at the right hand of God” (Colossians 3:1; Hebrews 11:12).

3. The subsequent vision. Two men in white apparel stood beside the apostles as they looked steadfastly into heaven. Not Moses and Elias (Ewald), who had talked with Christ on the Transfiguration Mount, else Luke would have named them as he does in the Gospel, but two angels, probably the two who had figured at the resurrection (Luke 24:4; John 20:12).

(1) Reproving the heaven-gazers, thereby reminding them their duty henceforth would be not so much contemplation as action, these celestial monitors

(2) comforted them with the assurance that Christ would in like manner return as they had seen Him depart, thereby confirming Christ’s promise that He would come again (Matthew 16:27; Luke 9:26; John 14:3), and

(3) directed them to look for His future appearing (Philippians 3:20; 1 Thessalonians 1:10; Hebrews 9:28).

III. The doctrinal interpretation.—

1. What the Ascension signified to Christ.—

(1) The termination of His earthly humiliation and the commencement of His heavenly glory.
(2) The conclusion of His redeeming work and its formal acceptance as well as reward by His Father.
(3) The cessation of His direct visible activity on the earth, and the inauguration of His indirect and invisible working from heaven and through the Spirit.
2. What the Ascension signified to the apostles.

(1) The certainty of Christ’s resurrection. If Christ visibly withdrew from the earth He must have really risen from the dead.
(2) The confirmation of their faith in Christ’s Messiahship and Divinity. This followed as a consequence from their faith in His resurrection.

(3) The verification of Christ’s authority as a Teacher, Christ having before the Crucifixion announced that the Son of man should ascend up to where He had been before (John 6:62). When the apostles beheld this prediction fulfilled, they must have reasoned that in like manner all His other promises would be Yea and Amen! And in particular that His word about the Holy Ghost would not fail.

(4) The necessity of henceforth knowing Christ no more after the flesh. This probably was the import of His word to Mary—“Touch Me not! for I am not yet ascended” (John 20:17).

(5) The certainty that they would ultimately follow whither He had gone. This had been promised at the supper table (John 14:3). When, therefore, they saw Christ exalted to the right hand of the Majesty on high, they would no longer fear, if they ever feared, that He might not be able to implement His loving word concerning and gracious purpose toward them.

3. What the Ascension signified in the world.

(1) The trustworthy character of Christ’s redeeming work. His exaltation supplied proof that He was able to save unto the uttermost all that came unto God through Him (Hebrews 7:25).

(2) Christ’s supremacy over all things and persons on earth. This was an unavoidable deduction from Christ’s investiture with all power in heaven and on earth (Matthew 28:18; John 13:3). If Christ had “gone into heaven, angels, authorities, and powers being made subject unto Him” (1 Peter 3:22), one might rest assured that all things on earth had likewise been placed beneath His feet (Ephesians 1:22), so that henceforth He should be Lord of both the living and the dead (Romans 14:9).

(3) The certainty that Christ would eventually conquer His foes. “He must reign till He hath put all His enemies under His feet” (1 Corinthians 15:25; compare Hebrews 10:12).

Learn.—

1. The title Christ has to be worshipped (Philippians 2:10).

2. The duty of seeking those things which are above (Colossians 3:1).

3. The propriety of looking for Christ’s return (Titus 2:13).

HINTS AND SUGGESTIONS

Acts 1:6. A Questionable Question.—“Lord, dost Thou at this time restore the kingdom?”

I. Authorised.—When dictated by:

1. Shows faith, which expects the kingdom.

2. Tender love, which wishes the salvation of the world.

3. Holy grief, which feels for the miseries of the times.

II. Unauthorised.—When prompted by:

1. Carnal impatience, which wishes to see the kingdom of God coming with external show.

2. Spiritual curiosity, which will pry into what the Father hath reserved for Himself.

3. Pious indolence, which with folded hands looks at the clouds instead of working for the kingdom of God in the calling entrusted to it.—Gerok.

Acts 1:7. Not for Man to know Times and Seasons.

I. A reasonable restriction.—Considering:

1. That the Father hath arranged these in the exercise of His own sovereign authority;
2. That in other realms besides that of religion man’s capacity to forecast the future is limited; and
3. That a knowledge of the times and seasons might act injuriously on man.

II. A beneficial arrangement.—As tending:

1. To inspire humility, teaching man that some subjects are beyond his ken.
2. To repress curiosity, which is always prone to overstep the bounds of what is legitimate.
3. To cultivate submission, directing man to leave secret affairs in the hands of the Father.
4. To discipline faith, training it to believe that He doeth all things well.

Acts 1:8. Christ’s Witnesses.—Christians in their several spheres and capacities should be testifiers:

I. Of the facts of Christ’s history.—Of His incarnation, life, death, resurrection, and ascension, to those who are ignorant of these.

II. Of the doctrines of His Gospel.—Of His vicarious sacrifice for sin, His free offer of forgiveness, and His gift of the Holy Spirit to believers, to such as are in need of these.

III. Of the character and destiny of His Church.—Of its spiritual nature, holy calling, and ultimate victory over the world, to those who are outside its pale.

The Christian’s vocation.

I. Its glory.—Witnesses of the Exalted King, His witnesses.

II. Its lowliness.—Only His witnesses, nothing more.

III. Its sufferings.—Witnesses of the Lord in a hostile world.

IV. Its promise.—Strength from above.—Gerok.

Power for Service.

I. In what it consists.—The indwelling of the Holy Ghost. Whence the power is

1. Supernatural in its character;
2. Natural in its operations, employing man’s ordinary faculties; and
3. Adequate in its measure, meeting all the necessities of those who serve.

II. From whom it comes.—From the Father as its source, and from Christ as its dispenser. Hence to be sought from these alone by:

1. Obedient waiting (Acts 1:4);

2. Earnest praying (Acts 1:14, Acts 2:1); and

3. Humble self-emptying.

III. To whom it is given.—

1. To those who are chosen, as the Apostles were by Christ.
2. To those who surrender themselves unreservedly for Christ’s service.
3. To those who believingly wait for the heavenly gift.

IV. For what it is granted.—To enable its recipients to witness for Christ. This the Holy Ghost does by witnessing for Christ in them. Without the Spirit’s help no words of apostle, prophet, evangelist, or preacher could efficiently testify for Christ—i.e., testify in such a way as to savingly reach the hearts and consciences of hearers.

Pentecostal Power.—Let us look at this pentecostal power and see some of its characteristics and conditions. What is it?

1. First, it is the power of religious earnestness. Half-hearted religion is no religion at all. God wants the whole heart or none. Earnestness is working at religion, not playing at it. Earnestness makes religion one’s chief business. It goes at it as men dig for gold in the mountains, determined to have it if it is there. That was the way with these first disciples. They knew the power existed and was meant for them. So they were going to have it. They would meet God’s conditions.

2. Pentecostal power is the power of union. In union there is strength. In division or separation there is weakness. Again and again are we told that those one hundred and twenty disciples were all in that upper room—not one hundred and nineteen, but one hundred and twenty. All there, and all with one accord. The heat generated fused all hearts into one. Did you ever see the hard, cold pieces of iron melt and flow together in the furnace? Then the moulder can make what he pleases out of the molten mass. The lack of union destroys the power of the human body or of the Christian Church. Think how a few church members who never unite in prayer and work with the rest shear the Church of strength.

3. Pentecostal power is the power to witness for Christ. Christianity is a religion that advances by means of testimony; and only so. Where no one speaks for it, it dies. Imagine Peter spending a week or a month without mentioning the name of Jesus. Imagine groups of the disciples meeting and talking about the weather, the crops, politics, or finances, and not saying a solitary word about their ascended Lord. True, holy living is good testimony for Christ. Without it talk is mere hypocrisy. But true, also, that out of the abundance of the heart the mouth speaketh, but when the heart is as full of Jesus as were the hearts of the first disciples, the tongue reveals the fact. How many Christians are tongue-tied!

4. Again, Pentecostal power is the power of the Word of God. Have you noticed at Pentecost what a reasoner, what an expositor, what an orator Peter became? Have you observed how his eloquence burned its way into the hearts of his auditors? What gave him that power to move men? Read over his address, and you will find nothing there you can explain by the ordinary rules of rhetoric or canons of secular eloquence. It is the plainest kind of a speech. Did you ever know an earnest student of God’s Word that did not grow in piety? Did you ever know a Church that fed on God’s Word that did not have something like Pentecostal power? Did you ever know that power to come where the Divine Word was not honoured?

5. Pentecostal power was the power of prayer.

6. There are many other characteristics of this Pentecostal power. It is the power of a complete consecration, the power of an indomitable courage, the power of spiritual concentration, the power to win souls to Jesus Christ. But they are all summed up in this, it is the power of the Holy Ghost—the power of human hearts when taken possession of by the Divine Spirit. Will there be any mistaking this power? Will there be any doubt what has happened to us when we are filled with the Holy Ghost? Did any one ever try to make you believe that a kerosene lamp or a gas-jet or even an electric light was the spring or summer sun? Could electric lights enough be manufactured to make the earth put forth her buds, and flowers, and fruits? Oh, how easily the sun awakens the sleeping forces of nature, and clothes the earth with verdure! What transformations when the sun goes to work! And what transformations when the Holy Ghost descends! Are the resources of the Holy Spirit limited? Is He not infinite? Are not all things possible with God? We have waited six thousand years for steam and electricity; but these forces existed even in Eden, and might have been used if we had only known how. We have waited two thousand years since Christ for the promised conversion of the world. The power to bring it about exists. It is possessed by the Holy Ghost. It is Pentecostal power. Shall we have it? Have it now? Or wait another two thousand years, while the world rolls on in iniquity and generation after generation passes on into hell?—F. P. Berry.

Acts 1:9. The Ascension of Christ and its Lessons.

I. The doctrine of the Ascension of our Lord holds a foremost place in apostolic teaching.—“The doctrine of the Resurrection, apart from the doctrine of the Ascension, would have been a mutilated fragment, for the natural question would arise, not for one, but for every age: If Jesus of Nazareth has risen from the dead, where is He?”

II. The Ascension of our Lord meant His withdrawal from this earthly scene.—“The Book of the Acts does not describe our Saviour as ascending through infinite space. It simply describes Him as removed from off this earthly ball, and then a cloud shutting Him out from view, Christ passed into the inner and unseen universe wherein He now dwells.”

III. The Ascension of our Lord was a fitting and natural termination of Christ’s ministry.—“The departure of the eternal King was like His first approach, a part of a scheme which forms one united and harmonious whole. The Incarnation and Ascension were necessarily related the one to the other.”

IV. The Ascension of our Lord was a necessary completion and finish to His earthly work.—“For some reasons secret from us, but hidden in the awful depths of that Being who is the beginning and the end, the source and condition of all created existence, the return of Christ to the bosom of the Father was absolutely necessary before the outpouring of the Divine Spirit of Life and Love could take place.

V. The Ascension of our Lord rendered Christ an ideal object of worship for the whole human race.—The Ascension of Jesus Christ was absolutely necessary to equip the Church for its universal mission, by withdrawing the bodily presence of Christ into that unseen region which bears no special relation to any terrestrial locality, but is the common destiny, the true fatherland of all the sons of God.

VI. The Ascension of our Lord glorified humanity as humanity, and ennobled man simply as man.—“The Ascension thus transformed life by adding a new dignity to life and to life’s duties. From the beginning Christianity declared to all the dignity and glory of human nature in itself. Much of modern speculation tends to debase and belittle the human body.… The doctrine of evolution, to say the least, has not an elevating influence upon the masses.… The doctrine of the Ascension teaches men a higher and nobler view.”—G. T. Stokes, D.D.

The Ascension of Christ.—What it meant.

I. A continuation of the redemptive work of Christ.—Without it the kingdom of God would have been but a divine dream. So long as the apostles were under Christ’s visible guidance they could not dissociate His kingdom from the empire of physical conquest which had so long been the vision of Jewish passions and prejudices. “Not until they could no longer speak to Christ face to face did a purer faith draw them within the sweep of God’s redemptive purpose, and open their eyes to the invisible kingdom of truth and justice, of love and moral beauty.”

II. A revelation of the unity of life.—“Instead of being a parting it was a drawing near of the Lord in a higher and mightier fellowship with man, in a more fruitful and comprehensive relationship.” “He was taken from the sight of His disciples that He might come into touch with all the springs of human thought and action.”

III. An enlargement of Christ’s personal influence.—“Death does not change but intensifies human relationships. Death is the gate through which the soul of the disciple ascends with Christ to larger life and more blessed influences.” “Moses and Paul are greater forces in human society now than they ever dreamed of being while in the flesh. The influence of Calvin increases not only in power but in purity with each succeeding generation.” So with Christ, whose ascension was “an uplifting and glorifying of all human life.”—George D. Herron, D.D.

The Ascension of Jesus.

I. The conclusion of the appearances of the Risen One in the past.
II. The counterpart of His future return.
III. The point of entrance for His present sovereignty.—Bornemann.

Taken up; or, Views of the Ascension. Christ ascended into heaven.

I. As a servant, to receive His reward. Having finished His Father’s work He ascended to receive His stipulated recompense (Hebrews 12:2).

II. As a Son into His Father’s bosom. Out of this having come, into this He delighted to return (John 17:5).

III. As a High Priest, to intercede for His people. Having offered Himself once for all as a sacrifice, He passed into the heavens, there to appear in the presence of God for them for whom He shed His blood (Hebrews 9:24).

IV. As a King, to sit upon His throne. As appointed mediator He is Lord of all (Acts 10:36).

The Ascension of Christ a Necessity.

I. Because the polluted earth was not suited as an abode for the glorified Body of the Redeemer.—Heaven was its appropriate sphere of existence. Before it could tabernacle again in this world, the new heavens and the new earth must be introduced.

II. Because an essential part of His priestly office was to be exercised in Heaven.”—“What the high priest did in the earthly temple it was necessary for the High Priest of our profession to do in the temple made without hands in the heavens.”

III. Because it was necessary that redemption should not only be acquired but applied.—“Men if left to themselves would have remained in their sins, and Christ would have died in vain.” To avert this the Holy Ghost required to be given, and heaven was the place whence the Holy Spirit could be outpoured.

IV. Because Heaven itself required to be prepared for His people.—Hence Christ said, “I go to prepare a place for you,” etc. (John 14:2).—Charles Hodge, D.D.

The Visible Ascension.

I. The most befitting, and naturally to be expected attestation of Christ’s heavenly origin (John 3:13; John 6:62; John 16:28).

II. The final and most evident—for the first witnesses indispensable—exhibition of the truth that the kingdom of Jesus should be established by the Spirit from heaven.

III. The most assuring guarantee of Christ’s heavenly power.

IV. The strongest pledge of His future visible return.—Stier.

Clouds that conceal Christ.

I. Clouds of vapour conceal His glorious form from the eyes of sense.

II. Clouds of ignorance conceal His image from the eyes of the understanding.

III. Clouds of unbelief conceal His grace from the eyes of the heart.

IV. Clouds of sin conceal His presence from the eyes even of faith.

Acts 1:11. Why stand we gazing into heaven? Because we see—

I. Jesus crowned with glory and honour (Hebrews 2:9).

II. Humanity glorified in Him (Hebrews 4:15).

III. Redemption fully completed by Him (Philippians 2:9).

IV. The whole creation in future recovered by Him (Revelation 11:15).—Oosterzee.

The Second Coming of Christ.

I. Personal.—The same Lord Jesus.

II. Visible.—In like manner as ye beheld Him going.

III. Glorious.—On the clouds of heaven.

IV. Certain.—He shall come.

Acts 1:9. Was Christ’s Ascension a visible phenomenon?

I. Against this the following considerations are commonly urged:

1. Scientific. The idea of a “local” heaven beyond the atmospheric firmament and out in the depths of space has been rendered inconceivable by modern astronomy. But without admitting that heaven cannot possibly be a place, all that the Ascension as narrated in Scripture involves is merely a visible withdrawal beyond the limits of this sensible sphere.

2. Theological. “The proper Christian faith conception of the present exaltation of Jesus Christ is not dependent on that external ascension which is reported in the Acts, the last not being for the Christian faith essential, and fundamental, while the first is (Bornemann). A statement such as this, however, is incorrect, since without a visible bodily ascension, not only would the doctrine of Christ’s bodily resurrection be insecure, but the doctrine of Christ’s mediatorship would be imperilled (see Hebrews 4:14).

3. Critical.

(1) The account of Luke (Acts 24:20), which seems to place the Ascension at or near Bethany, fifteen furlongs from Jerusalem, whereas Acts represents it as having occurred only five or six furlongs from the city. See this difficulty met in Critical Remarks and Homiletical Analysis. Of course, if the reading which omits “and was carried up into heaven” be adopted, the difficulty vanishes.

(2) The representation in Mark (Acts 16:19), which places (or appears to place) the Ascension immediately after the interview with the eleven as they sat at meat. But not to insist upon the incongruity of representing Christ as vanishing through heavens from a dining-room and at night, there is no more necessity for supposing that Christ immediately went from the chamber and ascended than there is for thinking that the apostles rose from their seats at the banquet and went forth to preach.

(3) The silence of Matthew
(28), which at least suggests that he did not know of any such occurrence as Luke and Mark report. But Matthew may have simply regarded the Ascension as lying beyond the scope of his Gospel history, or may have regarded it as directly implied in the Saviour’s promise, “Lo! I am with you always,” etc., “since it could not have been unknown to any Christian at that time, that Christ was no longer with His people ‘in the flesh,’ but had ascended to heaven” (Ebrard, Gospel History, § 102).

II. For this the undermentioned arguments should be weighed.

1. Scientific. There can be nothing scientifically impossible in the idea of Christ ascending into heaven, since Christ’s body had already undergone a transformation of which science can take no cognisance.

2. Theological. If Christ actually rose from the grave in a bodily form, a visible departure from earth would seem to be necessary to avert the suspicion that He may again have died.

3. Critical. The concurrent testimony of the Gospel and Epistle writers is too strong to be set aside. Compare Mark 16:19; Luke 24:50; Ephesians 4:8; Ephesians 4:10; 1 Timothy 3:16; Hebrews 4:14; Hebrews 6:20; Hebrews 7:26; Hebrews 9:12; 1 Peter 1:22; 1 Peter 3:22. (See Whitelaw’s How is the Divinity of Jesus depicted? Part iii., Chap. I.)