Luk 24:49, Act 1:4, 11, 16, Gal 3:14 | Barnes | STEP | Verse 49. The promise of my Father . The promise which the Father had made to them through the Saviour. See . The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Ghost. See , compared with . Endued with power from on high . The power which would be given them by the descent of the Holy Ghost --the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See and following. (o) "endue"

Luke 24:49

Verse 49. The promise of my Father. The promise which the Father had made to them through the Saviour. See Mt 10:19, Jn 14:16,17,26. The promise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joel 2:28,29, compared with Acts 2:16-21.

Endued with power from on high. The power which would be given them by the descent of the Holy Ghost --the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts 2:1 and following.

(o) "endue" Isa 44:3, Joel 2:28, Acts 2:1-21, 1:8

Acts 1:4

Verse 4. And being assembled together. Margin, "or, eating together." This sense is given to this place in the Latin Vulgate, the Ethiopic, and the Syriac versions. But the Greek word has not properly this sense. It has the meaning of congregating, or assembling. It should have been, however, translated in the active sense, "and having assembled them together." The apostles were scattered after his death. But this passage denotes that he had assembled them together by his authority, for the purpose of giving them a charge respecting their conduct when he should have left them. When this occurred does not appear from the narrative; but it is probable that it was not long before his ascension; and it is clear that the place where they were assembled was Jerusalem.

But wait for the promise of the Father. For the fulfillment of the promise respecting the descent of the Holy Spirit, made by the Father.

Which ye have heard of me. Which I have made to you. See Jn 14:16,26, 15:26, 16:7-13.

(1) "being assembled", or "eating together" (a) "commanded" Lk 24:40 (b) "ye have heard of me" Jn 14:1-16:33

Acts 1:11

Verse 11. Ye men of Galilee. Galilee was the place of their former residence; and this was the name by which they were commonly known. There is no evidence that the angel intended this name in any way to reproach them.

Why stand ye, etc. There is doubtless a slight degree of censure implied in this, as well as a design to call their attention away from a vain attempt to see the departed Saviour. The impropriety may have been,

(1.) in the feeling of disappointment, as if he would not restore the kingdom to Israel.

(2.) Possibly they were expecting that he would again soon appear; though he had often foretold them that he would ascend to heaven.

(3.) There might have been an impropriety in their earnest desire for the mere bodily presence of the Lord Jesus, when it was more important that it should be in heaven. We may see here, also, that it is our duty not to stand in idleness, and to gaze even towards heaven. We, as well as the apostles, have a great work to do, and we should actively engage in it without delay.

Gazing up. Looking up.

This same Jesus. This was said to comfort them. The same tried Friend, who had been so faithful to them, would return. They ought not, therefore, to look with despondency at his departure.

Into heaven. This expression denotes into the immediate presence of God; or into the place of perpetual purity and happiness, where God peculiarly manifests his favour. The same thing is frequently designated by his sitting on the right hand of God, as emblematic of power, honour, and favour. Mk 16:19 Mk 14:62 Heb 1:3 Heb 8:1 Acts 7:55; Rom 8:34, Eph 1:20.

Shall so come. At the day of judgment. Jn 14:3, "If I go and prepare a place for you, I will come again," etc.

In like manner, etc. In clouds, as he ascended. Acts 1:9; 1Thes 4:16. This address was designed to comfort the disciples. Though their Master and Friend was taken from them, yet he was not removed for ever. He would come again with similar majesty and glory, for the vindication of his people, and to tread all his enemies under his feet. The design for which he will come, will be to judge the world, Mt 25. There will be an evident fitness and propriety in his coming.

(1.) Because his appropriate work in heaven as Mediator shall be accomplished; his people shall have been saved; the enemy subdued; death shall have been conquered; and the gospel shall have shown its power in subduing all forms of wickedness; in removing the effects of sin, in establishing the law, in vindicating the honour of God; and shall thus have done all that will be needful to be done to establish the authority of God throughout the universe. It will be proper, therefore, that this mysterious order of things shall be wound up, and the results become a matter of record in the history of the universe. It will be better than it would be to suffer an eternal millennium on the earth, while the saints should many of them slumber, and the wicked still be in their graves.

(2.) It is proper that he should come to vindicate his people, and raise them up to glory. Here they have been persecuted, oppressed, put to death. Their character is assailed; they are poor; and the world despises them. It is fit that God should show himself to be their Friend; that he should do justice to their injured names and motives; that he should bring out hidden and obscure virtue, and vindicate it; that he should enter every grave and bring forth his friends to life.

(3.) It is proper that he should show his hatred of sin. Here it triumphs. The wicked are rich, and honoured, and mighty, and say, "Where is the promise of his coming?" 2Pet 3:4. It is right that he should defend his cause. Hence the Lord Jesus will come to guard the avenues to heaven, and to see that the universe suffers no wrong, by the admission of an improper person to the skies.

(4.) The great transactions of redemption have been public, open, often grand. The apostasy was public, in the face of angels and of the universe. Sin has been open, public, high,handed. Misery has been public, and has rolled its deep and turbid waves in the face of the universe. Death has been public; all worlds have seen the race cut down and moulder. The death of Jesus was public; the angels saw it; the heavens were clothed with mourning; the earth shook; and the dead arose. The angels have desired to look into these things, (1Pet 1:12,) and have felt an intense solicitude about men. Jesus was publicly whipped, cursed, crucified; and it is proper that he should publicly triumph, that all heaven rejoicing, and all hell at length humbled, should see his public victory. Hence he will come with clouds--with angels--with fire--and will raise the dead, and exhibit to all the universe the amazing close of the scheme of redemption.

(5.) We are in these verses presented with the most grand and wonderful events that this world has ever known--the ascension and return of the Lord Jesus. Here is consolation for the Christian; and here is a source of ceaseless alarm to the sinner.

(b) "Ye men of Galilee" Acts 2:7, 13:31 (c) "shall so come" Jn 14:3, 1Thes 4:16

Acts 1:16

Verse 16. Men and brethren. This is a customary mode of address, implying affection and respect, Acts 13:26. The Syriac has it more appropriately than by the introduction of the conjunction "and"-- "Men, our brethren."

This Scripture. This portion or prediction contained in the writings of the Old Testament. Scripture, writing. Jn 5:39. The passage to which Peter refers is commonly supposed to be that recorded in Ps 41:9, "Yea, mine own familiar friend--hath lifted up his heel against me." This is expressly applied to Judas by our Saviour, in Jn 13:18. But it seems clear that the reference is not to the 41st Psalm, but to the passage which Peter proceeds to quote in Acts 1:20.

Must needs have been fulfilled. It would certainly happen that it would be fulfilled. Not that there was any physical necessity, or any compulsion; but it could not but occur that a prediction of God should be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness if it be foretold that he will be wicked, as if it had never been known to any other being.

The Holy Ghost, etc. This is a strong attestation to the inspiration of David, and accords with the uniform testimony of the New Testament, that the sacred writer spake as they were moved by the Holy Ghost, 2Pet 1:21.

Concerning Judas. In what respect this was concerning Judas, see Acts 1:20.

Which was guide, etc. Mt 26:47, Jn 18:3.

Galatians 3:14

Verse 14. That the blessing of Abraham. The blessing which Abraham enjoyed to wit, that of being justified by faith.

Might come on the Gentiles.

As well as on the Jews. Abraham was blessed in this manner before he was circumcised, Rom 4:11, and the same blessing might be imparted to others also who were not circumcised. See this argument illustrated Rom 4:10.

Through Jesus Christ. Since he has been made a curse for all, and since he had no exclusive reference to the Jews or to any other class of men, all may come and partake alike of the benefits of his salvation.

That we might receive the promise of the Spirit. That all we who are Christian converts. The promise of the Spirit, or the promised Spirit, is here put for all the blessings connected with the Christian religion. It includes evidently the miraculous agency of the Holy Spirit; and all his influences in renewing the heart, in sanctifying the soul, and in comforting the people of God. These influences had been obtained in virtue of the sufferings and death of the Lord Jesus in the place of sinners, and these influences were the sum of all the blessings promised by the prophets.

(a) "blessing of Abraham" Rom 4:9,16 (b) "promise of the Spirit" Isa 44:3, Eze 36:27, Joel 2:28,29 (*) "through" "by"