Luk 24:51, Act 1:2-3 | Barnes | STEP | Verse 51. (p) "carried up"

Luke 24:51

Verse 51.

Acts 1:2-3

Verse 2. Until the day. The fortieth day after his resurrection, Acts 1:3, Lk 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, Acts 1:9.

After that, etc. This whole passage has been variously rendered. The Syriac renders 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 Ghost" to the phrase "was taken up," making it mean that he was taken up by the Holy Ghost. But the most natural and correct translation seems to be that which is in our 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 Ghost would descend to be a guide to his apostles. See Jn 16:7-11, Jn 16:7. It was to be his office to carry forward the work of redemption in applying it to the hearts of men. Whatever was done, therefore, after the atonement and resurrection of Jesus, after he had finished his great work, was to be regarded as under the peculiar influence and direction of the Holy Ghost. Even the instructions of Jesus, his commission to the apostles, etc., were to be regarded as coming within the department of the sacred Spirit, within the province of his peculiar work. The instructions were given by Divine authority, by infallible guidance, and as a part of the work which the Holy Spirit designed. Under that Spirit the apostles were to go forth; by his aid they were to convert the world, 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, Lk 24:49; comp. Acts 2 yet in some measure his influence was imparted to them before the ascension of Christ, Jn 20:22.

Had given commandments. Particularly the command to preach the gospel to all nations, Mt 28:19, Mk 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. Mt 10; Lk 6:12-16.

(b) "Until the day" Acts 1:9, Lk 24:51, 1Timm 3:16 (c) "commandments unto the apostles" Mt 28:19, Mk 16:15-19 Verse 3. He shewed himself. The resurrection of Jesus was the great fact on which the truth of the gospel was to be established. Hence the sacred writers so often refer to it, and establish it by so many arguments. As that truth lay at the foundation of all that Luke was about to record in his history, it was of importance that he should state clearly the sum of the evidence of it in the beginning of his work.

After his passion. After he suffered, referring particularly to his death, as the consummation of his sufferings. The word passion, with us, means commonly excitement, or agitation of mind; as love, hope, fear, anger, etc. In the original the word means to suffer. The word passion, applied to the Saviour, denotes his last sufferings. Thus in the Litany of the Episcopal church, it is beautifully said, "By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us." The Greek word of the same derivation is rendered sufferings in 1Pet 1:11, 4:13, Col 1:24.

By many infallible proofs. The word here rendered infallible proofs, does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly known.--Schleusner. Here it means the same--evidence that he was alive which could not deceive, or in which they could not be mistaken. That evidence consisted in his eating with them, conversing with them, meeting them at various times and places, working miracles, (Jn 21:6,7); and uniformly showing himself to be the same Friend with whom they had been familiar for more than three years. This evidence was infallible,

(1.) because it was to them unexpected. They had manifestly not believed that he would rise again, Jn 20:25; Lk 24. There was therefore no delusion resulting from any expectation of seeing him, or from a design to impose on men.

(2.) It was impossible that they could have been deceived in relation to one with whom they had been familiar for more than three years. No men could be imposed upon and made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarly, unless it was real.

(3.) There were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practised for forty days on eleven, who were all at first incredulous.

(4.) He was with them sufficient time to give evidence. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month,

(5.) They saw him in various places and times where there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by some remarkable appearance. Or it might have been said that, expecting to see him rise, their hopes and agitations would have deceived them, and they would easily have fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor would have affirmed this, and would not have omitted it. But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly: in Jerusalem; in their company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven.

(6.) He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; wrought a miracle before them; was engaged in the same work as he was before he suffered; renewed the same promise of the Holy Spirit; and gave them his Commands respecting the work which he had died to establish and promote. In all these circumstances it was impossible that they should be deceived.

Being seen of them forty days. There are no less than THIRTEEN different appearances of Jesus to his disciples recorded. For an account of them, Mt 28:20.

Speaking to them, etc. He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. Our Saviour's heart was filled with the same design in his life and death, and when he rose; thus showing us that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and death never turned him from this great plan; nor should they be allowed to divert our minds from the great work of redemption.

The things pertaining to the kingdom of God. For an explanation of this phrase, the kingdom of God, Mt 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.

(d) "many infallible proofs" Lk 24:15, Jn 20:1-21:25.