The Book of Acts

Lesson Number 2

TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).

LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

FINAL WORDS AND ASCENSION

“ ^1:6 When they therefore were come together, they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel? ⁷ And He said unto them, It is not for you to know the times or the seasons, which the Father hath put in His own power. ⁸ But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. ⁹ And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. ¹⁰ And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel; ¹¹ Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.” (Acts 1:6-11)

     INTRODUCTION

            The “Christian religion,” as some are wont to call it, is not a “way of life.” It is not an external regimen, or a system of rules, procedures, and customs. It is not the induction of a moral change accomplished by the formation of new habits, or adherence to a code of conduct. In Christ Jesus we do not simply receive a new set of rules, a new standard of conduct, and a different way of doing things. It does not involve the exchange of Moses’ law for a higher and more thorough law from Jesus. It is not the replacement of one set of ceremonial routines for another.

            When the Scriptures speak of “the law of Christ” and being “under the law to Christ” (1 Cor 9:21), they are not speaking of “law” after the Sinaitic order. Men who imagine that this is the case are prone to speak of the Scriptures as a “book of rules” and a “roadmap to heaven.” Such have an inordinate penchant for external procedures, attaching more significance to the way things are done, than to what is actually being done with and in the heart. These people always emphasize externals, for they have no sensitivity to unseen things.

THE REAL DISTINCTION

            Prior to Christ, even the covenanted people of God were “dead in trespasses and sins” (Eph 2:1). After working extensively with them, God said of them, “All day long I have stretched forth my hands unto a disobedient and gainsaying people” (Rom 10:21; Isa 65:2). They were a people with “uncircumcised hearts” (Lev 26:41), to whom God had NOT given “ears to hear” (Deut 29:4). Therefore they were prone to wander and rebellious

           Ponder how the Lord spoke of this people.

➪     “ . . . I have seen this people, and, behold, it is a stiffnecked people” (Deut 9:13).

➪     “ . . . for they have not rejected thee, but they have rejected Me, that I should not reign over them” (1 Sam 8:7).

➪     “But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore” (Isa 42:22).

➪     “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways” (Psa 95:10).

➪     “ . . . for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favor” (Isa 27:11).

            Think upon what Moses, their leader, said of them.

➪     “Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people” (Deut 9:6).

➪     “Ye have been rebellious against the LORD from the day that I knew you” (Deut 9:24).

➪     “For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death?” (Deu 31:27).

            Consider the reaction of the living God to this people – a people He Himself had chosen and cultured.

➪     “Therefore was the wrath of the LORD kindled against His people, insomuch that He abhorred His own inheritance” (Psa 106:40).

➪     “And the LORD heard the voice of your words, and was wroth, and sware, saying, Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers” (Deut 1:35).

➪     “They have moved Me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation” (Deut 32:21).

➪     “When God heard this, He was wroth, and greatly abhorred Israel: so that He forsook the tabernacle of Shiloh, the tent which He placed among men” (Psa 78:60).

Consider! Consider!

            The nature of this people remained corrupt, even though they were blessed above all other nations, and favored of God. Consider what did not, and could not, change them. Ponder what did NOT alter their character, change their affection, or move them away from iniquity.

➪     Deliverance could not change them (Ex 18:18; Josh 9:26; Judges 2:16; Psa 107:6).

➪     Moral law could not change them (Deut 4:8; Psa 147:19; Mal 4:4).

➪     Divinely ordained religious ceremonies could not change them (Lev 23:2-4,44; Num, 29:39).

➪     Witnessing miracles could not change them (Ex 14; 16:15,31-35; 17:6; Josh 10:12-13.

➪     Godly leaders could not change them (Moses, Aaron, Joshua, etc.).

➪     Precious promises could not change them (Deut 28:2-13).

➪     The prospect of grievous curses could not change them (Deut 28:15-46).

➪     Godly judges could not change them (Deborah, Gideon, Samuel, etc).

➪     Righteous kings could not change them (David, Asa, Jehoash, Joash, Azariah. Uzziah, Hezekiah, Josiah, etc).

➪     Holy prophets could not change them (Elijah, Elisha, Isaiah, Jeremiah, Hosea, Amos, Zechariah, Daniel, Malachi, etc).

➪     Blessed circumstances could not change them (Josh 21:44; 2 Chron 15:15; Isaiah 51:1-2).

➪     Divine kindness could not change them (Neh 9:17; Isa 54:10; Joel 2:13).

➪     A special environment, in a special land, did not change them (2 Chron 20:7; Jer 2:7; 16:18).

➪     Tender mercies did not change them ( Psa 103:4; Neh 9:19,28-29,31; Lam 3:22; Zech 1:16).

➪     Faithful warnings did not change them (2 Chron 19:10; Jer 6:10).

➪     Chastisement did not change the people (Deut 8:5; Jer 31:18).

➪     Abundant provision did not change the people (Josh 9:5; Deut 28:47; 2 Chron 32:29; Neh 9:25).

➪     Being in bondage to their enemies did not change them (Judges 2:14; 13:1; Ezra 9:8; Neh 5:5; Isa 14:3).

➪     Enjoying an inheritance did not change them (Ex 15:17; Num 26:53-54; Deut 4:21Josh 1:6; Lam 5:2).

➪     The Presence of Jesus Himself did not change the people (John 1:11; John 3:32; Mk 15:13-15).

            It is no wonder that God Himself said of His dealings with Israel, “What could have been done more to My vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?” (Isa 5:4). Again He said, “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint” (Isa 1:5). And again He said, “In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion” (Jer 2:30). And once again, “In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused My fury to rest upon thee” (Ezek 24:13).

            This is why it is written, “Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin” (Rom 3:20; Gal 2:16). No person can be made “new” or morally improved from the outside. Advantages do not make people better, or alter their character! The self-help gurus are leading the body of Christ astray, attempting to work moral change by regimen, rules, and the formation of habits. Such an approach may be popular, but it is wrong – seriously wrong. There is not enough place (if, indeed, there is any), for God, Christ, the Spirit, and grace in such approaches.

            There is no need for men to speculate about this matter. We do not have to give our attention for a single moment those who hawk their handy routines and secrets for improvement, recovery and moral change. God has shown the absolute vanity of such approaches. He worked extensively with a single nation for 1,500 years, showering them with benefits, punishing them when they were wrong, and giving them every possible advantage. After all was said and done, He said throughout the entire period, and after it as well, they were nothing more than a “disobedient and gainsaying people” (Rom 10:21).

            This condition was not the result of Divine failure. It was rather intended to dry up the vain notion that there is any possible way for fallen men to correct their own condition. Even if you put the required tools in their hands, they will either throw them away, or corrupt their use. Until this lesson is learned, all religious labor, when viewed in the most favorable way, is pointed in the wrong direction.

THE OLD COVENANT

            The old covenant was designed for an unregenerate people. It was not designed to bless, benefit, or change. It rather discovered the real condition that was caused by sin. It also kept sin from erupting exponentially, mandating death to the transgressor.

            It is for this reason that it is written, “For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Rom 8:3). Therefore, it “could not” justify (Acts 13:39). If there was any possibly way for man to be exonerated from sin and morally improved by means of a law – any law – “verily righteousness should have been by the law” (Gal 3:21). That is precisely why “the law made nothing perfect” (Heb 7:19). Moral transformation cannot be realized by means of laws, rules, or any form of human activity. “The flesh,” in all of its varied forms – intellect, emotion, will, and bodily members – cannot carry out the will of God. A transformation is required – a “new creation” – and only God can do that!

ACTS IS A RECORD OF DIVINE ACTIVITY UNDER THE NEW COVENANT

      The book of Acts is a record of the working of the Lord under the New Covenant – a covenant in which the people are changed (2 Cor 3:18), regenerated (Tit 3:6), created (Eph 2:10), and born again (1 Pet 1:23). It is a covenant where “newness of life” is experienced, becoming the environment in which one walks (Rom 6:4). Rather than the people finding the commandments of God grievous, they are now the delight of the people (1 John 5:3; Rom 7:22). Rather than shrinking back from God as Israel did at Sinai (Ex 20:19), they flee to Him for refuge, to lay hold of the hope He places before them (Heb 6:18).

            In view of these blessed circumstances, we will read of complete and instant responses to the Lord. Believers will be depicted as eager to hear God’s word, and aggressive to obey it. They will be easily directed into the will of God. If sin erupts, it will be the exception, not the rule, and therefore it will often be dealt with harshly, because in Christ there is no excuse for it. Sin does not make sense in the camp of those who have God’s law written in their hearts and put into their minds (Heb 8:10). When people “know the Lord,” it significantly impacts upon their attitude toward “this present evil world” (Gal 1:4; 1 John 2:15-17), “iniquity” (2 Tim 2:19; Tit 2:14; Heb 1:9), and “the flesh” (Rom 7:18; 8:4,5; Gal 5:24).

            Now, Jesus will prepare His disciples to operate in this new environment, possessing a new nature. He will speak to them about “power,” and about waiting until they receive it. He will speak of a new era, with new life, and new hearts and spirits. He will tell them that they will become His own witnesses – faithful, insightful, and true.

   WHEN THEY CAME TOGETHER

            “ ^1:6a When they therefore were come together . . . ” Other versions read, “Therefore, when they had come together,” ^NKJV “And so, when they had come together,” ^NASB “So when they had come together,” ^NIV “So when they met together,” ^NRSV “They, therefore, being come together,” ^DARBY “And they, when assembled,” ^MRD “When the apostles were with Jesus,” ^NLT “And another time when He appeared to them,” ^LIVING “Once when they were with Him,” ^WEYMOUTH and “This naturally brought them all together.” ^PHILLIPS

            Here is an aspect of “newness of life” that is rarely seen in the contemporary church scene: the disciples “were come together.” One trait of God is declared in Psalm 68:6: “God setteth the solitary in families” (Psa 68:6). Other versions read, “God who maketh men of one manner to dwell in a house,” ^DOUAY The idea is not only that a place is found for the “solitary,” “lonely,” ^NASB or “those without friends.” ^BBE He rather places them together with those who are of the same disposition. That is the reason for the term “families,” or households.

            The book of Acts provides a picture of unity and oneness, with the people often coming together. By way of illustration, here is a listing of words relevant to this matter, and their frequency in this book.

➪     “Together” – 32 times.

➪     “One accord” – 11 times.

➪     “Assembled” – 4 times.

➪     “Gathered” – 9 times.

➪     “Join” and “Joined” – 5 times.

➪     “We” – 134 times.

➪     “Disciples” – 26 times.

            Believers came together to Jesus, to the temple, to pray, to hear, to rehearse, to consider, and to break bread (Acts 1:4; 3:1; 4:31; 10:27; 12:12; 13:44; 14:27; 15:6; 20:7). They also went out together to preach the word, (8:4,14; 13:4; 15:27; 20:17).

            Jesus Himself set individuals in a group of twelve (Lk 6:13), and of seventy as well (Lk 10:1). Every person who is “saved” is placed by the Lord in the family of “the church” (Acts 2:47). Together, the redeemed are referred to as “the body of Christ” (Eph 4:12), “His body” (Eph 1:22; 5:30), and “the body” (1 Cor 12:12-27; Eph 4:16; Col 1:18). All of this emphasizes that being “together,” or in the same “family” is not a mere technicality. This is not a philosophical view of the redeemed, but a practical one. All believers love one another, fit together, and complement one another. They are made to function together, assist one another, and work together.

            When the first harvest of souls was reaped, the fact that they were put together was duly noted: “And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved” (Acts 2:44-47). Later is was also said of the church: “And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common” (Acts 4:32).

            While it is true that Jesus met personally and separately with Peter and James (1 Cor 15:7), the more extensive benefit was wrought when the disciples “came together.” That is the nature of the Kingdom of God! The “pillar and ground of the truth” is not a person, but a people (1 Tim 3:15). The “bride” of Christ is not an individual, but an assembly (Rev 21:2,9; 22:17).

THE RELEVANCE OF THESE OBSERVATIONS

            It might appear as though all of this has very little to do with our text, or the book of Acts as a whole. However, that is not the case at all. Those who are “born of God” have a conscious and enjoyable affiliation with all others who enjoy such a birth. “Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of Him” (1 John 5:1). This is a love that causes those in Christ to become the preferred friends, associates, and companions. The faith they have is “common” among them (Tit 1:4), as well as the “common salvation” that they enjoy (Jude 1:3). It is no wonder that such people assemble together, seeking the Lord and gathering insight and strength from His presence. In the beginning of their new life, they were found together “daily” (Acts 2:46).

            Thus, following Christ’s resurrection, the disciples not only were found together when He showed Himself (Mk 16:14; Lk 24:33; John 21:2), they were also found gathering themselves to the Lord, preferring Him above all others, and marvelously doing so “together.”

“The Church”

            A body of people professing to be a “church” who have no desire to be together in the presence of the Lord is a living contradiction. It is really no “church” at all, but is more of a business or a social group. The very word “church” highlights one of the chief traits of the people of God. The word “church” is translated from the Greek word evkklhsi,a (ek-klay-sia). This word has the following lexical meaning: “a gathering of citizens called out from their homes into some public place; an assembly; an assembly of the people convened in a public place; an assembly of Christians,” ^THAYER “the assembled Christian community, congregation, gathering,” ^FRIBERG “gathering,” ^UBS “a congregation of Christians, implying interacting membership,” ^LOUW-NIDA and “the assembly of the citizens regularly summoned.” ^{LIDDELL-SCOTT}

            Technically speaking, this word can mean any assembly called together, whether religious or political. But that is only as technicality of language, not of “sound doctrine.” In Scripture there are two views of God’s people as an “assembly.”

            First, they have been called out of the world into the fellowship of Christ (Gal; 1:4;. 1 Cor 1:9). They have also been seated “together” in the heavenly places in Christ Jesus (Eph 2:6). All believers are part of this vast spiritual gathering that sits at the feet of Jesus, fights the good fight of faith, and presses toward the mark. We have come to this measureless assembly (Heb 12:22-24), and have thus become acutely aware of other redeemed personalities.

      Second, our practical, or external lives, perfectly coincide with our spiritual condition. Functionally, we are called together as a “body,” endowed with various gifts and abilities that interact with one another, bringing edification and encouragement. The thought of a “body” being dismembered suggests death, not life. No sane person would give work to a body that had been taken apart. Therefore it is written, “For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another” (Rom 12:4-5). And again, “For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him” (1 Cor 12:14-18).

            In both of the above passages, the word was delivered to specific assemblies who profited from coming together. They both suggest that this is the Divine intent of placing us in a “body.”

            It should not surprise us that the remarkable “proofs” and teaching that Jesus provided following His resurrection were in assemblies – gatherings of believers. These gatherings were sequestered from the world. They were not in the market places.

   THEY ASKED OF HIM

            “ ^6b . . . they asked of Him, saying, Lord, wilt Thou at this time restore again the kingdom to Israel?”

            The direction of the disciples thinking will be revealed in the questions they ask the risen Christ. You may be sure, their questions will revolve around what Jesus Himself is going to do. They know that He has not come back from the region of the dead to be idle. They also know there is some unfinished work that was prophesied of old.

THEY ASKED . . . LORD

            “ . . . they asked of Him, saying . . . ” Other versions read, “they were asking Him,” ^NASB “they said to Him,” ^BBE “they kept asking Him,” ^NLT “were questioning Him,” ^YLT and “began to ask Him.” ^ISV

            The word translated “asked” (hvrw,twn) is in the imperfect active tense, meaning to ask repeatedly, or over and over. The word itself suggests fervency – i.e. begging or urgently soliciting an answer. In other words, this was not a casual occasion with nonchalant discussion. The whole scenario paints a picture of Jesus bearing long with the disciples, not answering their question at the first. His reaction was similar to His delayed response to Bartimaeus (Mk 10:46-49) and the Syrophencian woman (Matt 15:22-23).

            This is an aspect of the Divine nature with which we do well to acquaint ourselves. By its very nature, “the flesh” wants instant responses and immediate attention. However, when we are dealing with the Lord of glory, matters are shaped by His will, not ours. He often “bears long” with earnest inquirers, testing their sincerity and faith, and waiting for the appropriate time to answer proper petitions, or deny improper ones (as in the case of Paul – 2 Cor 12:8-9).

            As “the pillar and ground of the truth,” it is the business of the church to acquaint men with this aspect of the Divine nature, so they do not stumble through trials in an uncomely manner, or insist upon God paying more attention to them than to His own “eternal purpose.”

RESTORING THE KINGDOM TO ISRAEL

            “ . . . Lord, wilt Thou at this time restore again the kingdom to Israel?” Other versions read, “Lord, is it at this time You are restoring the kingdom to Israel?,” ^NASB “Lord, are you at this time going to restore the kingdom to Israel?,” ^NIV “Lord, dost thou at this time restore the kingdom to Israel?” ^ASV “Lord, will you at this time give back the kingdom to Israel?” ^BBE “Lord, has the time come for you to restore the kingdom to Israel?” ^NJB “Lord, are you going to free Israel now and restore our kingdom?” ^NLT “Lord, dost thou at this time restore the reign to Israel?” ^YLT “Lord, are you going to free Israel [from Rome] now and restore us as an independent nation?” ^LIVING “Lord, is this the time for you to rebuild the kingdom for Israel?” ^IE and “Lord, is this the time when You will reestablish the kingdom and restore it to Israel?: ^AMPLIFIED

            Whatever one may think of the disciples prior to the Lord’s enthronement in glory, they were not political pawns or Scripturally illiterate. Their thoughts had been shaped by the Scriptures themselves, and the words of the Lord Jesus.

An Area of Great Confusion

            God’s association with Israel remains an area of great confusion within the churches. I come from a background where many taught that Israel has been totally eliminated from Divine dealings, and is no longer recognized by the Lord. The reasoning is that the church has taken the place of Israel, and that all of the promises given to them have now been transferred to the church, taking them away from Israel.

            If this is, in fact, a proper assessment, the question of the Israelites was an ignorant one. In such a case, it did not reflect the mind or purpose of the Lord, and they will surely be rebuked, as when they asked the Lord if He wanted them to call down fire on the Samaritans (Lk 9:54-55). Jesus did not allow His disciples to entertain erroneous views, but would stir their thinking in the proper direction, as when He clarified to them why a blind man they had confronted was blind (John .9:1-3), or when Lazarus died (John 11:3-11).

There Was A Basis for Their Question

            There was a sound Scriptural basis for this question. It was not one that was produced by human imagination. This will be confirmed by the Lord’s answer, which did not discard the question as being foolish and without foundation.

            Israel began as a single and united nation – all twelve tribes coming out of Egypt, receiving the Law, and at last settling in Canaan. They remained united through the reign of David. Then, during the reign of Solomon, ten of the tribes revolted, and a division occurred among the people. The ten tribes were referred to as “Israel,” with Samaria being their capital. Two tribes, Benjamin and Judah, became “Judah,” with their capital being Jerusalem. Each kingdom had their own kings, and often fought against each other.

            A marked deterioration took place within both kingdoms, and the judgment of God was leveled against them. First, the ten tribes – the kingdom of Israel – were judged for their idolatrous propensities. Their capital city was overthrown, and they were carried away into Assyria. It is written of that occasion, “Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only” (2 Kgs 17:18).

            Judah, however, proved unfaithful as well. It is written that they “kept not the commandments of the Lord their God” (2 Kgs 17:18). Eventually, particularly because of their failure to honor the land Sabbaths, they were conquered by the Chaldeans, or Babylonians, and carried captive to Babylon by Nebuchadnezzar (Jer 29:1). Their captivity lasted for an appointed “seventy years” (Jer 25:11). At the conclusion of those seventy years, they were freed, and in due time, were “caused” to return their own land (Jer 29:10). God worked through Ezra, king Cyrus (of Persia), and a number of others, to accomplish this return.

            There is no record of Israel ever recovering from their captivity. They never returned to the promised land, but remained dispersed among the nations. The events that took place on the day of Pentecost confirmed that those dispersed Israelites did not lose their identity, as some suppose (Acts 2:5).

God Spoke of Their Future Through the Holy Prophets

            Speaking through the prophets, the Lord spoke repeatedly to both Israel and Judah about their future. Their sin, to be sure, had thrust them upon hard times. Notwithstanding, the Lord held out a time of blessing for them. Here are a few of the promises, given while they were already in a state of dispersion.

      They speak of a reuniting of Israel and Judah – something that has not occurred since Israel was taken captive in 721 B.C.

➪     “In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers” (Jer 3:18).

➪     “In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer 23:6).

➪     “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah” (Jer 31:31).

➪     “Say unto them, Thus saith the Lord GOD; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand” (Ezek 37:19).

            The Lord spoke of gathering Israel from among the nations in which He had scattered them,

➪     “Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock” (Jer 31:10).

➪     “Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel” (Ezek 11:17).

➪     “And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out” (Ezek 20:34).

➪     “I will accept you with your sweet savor, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen” (Ezek 20:41).

            God promised He would not forget Israel, even though they were severely punished.

➪     “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before Me” (Isa 49:15-16).

➪     “For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished” (Jer 30:11).

➪     “Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished” (Jer 46:28).

➪     “Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is His name: If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD” (Jer 31:37).

            A time of blessing was promised that would be so remarkable that Israel would be joined with its most ancient foes, the Assyrians and the Egyptians – and all of them would be saved. “And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be entreated of them, and shall heal them. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (Isa 19:22-25).

            God promised Israel would be a light to whom the nations would come.

➪     “Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you” (Zech 8:23).

➪     “And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isa 2:2-3).

            The Lord’s indignation with both Israel and Judah was never intended to be a permanent condition. Thus He said through Isaiah, “In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee” (Isa 54:8-10).

            Jesus Himself spoke of God’s wrath against Israel having a terminal point. “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24).

            Paul referred to the same concluding point. “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob” (Rom 11:26).

            Paul makes a point of the fact that God never did determine to totally eliminate Israel. He refers to a statement made by Isaiah, and fortifies it with apostolic doctrine. “Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For He will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrah” (Rom 9:29; Isa 1:9).

            There have been whole generations of people in the earth that God has eliminated – blotting them out. The Amalekites were such a people. “Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it” (Deut 25:19). Sodom and Gomorrah were cities of this kind, who ”suffered the vengeance of eternal fire,” never again to be built (2 Pet 2:6; Jude 1:7). But this was not the case with Israel! He left a remnant, and where there is a remnant, there is hope!

MORE COULD BE SAID

            Much more could be said on this matter. It would not, however, serve our purpose to carry the matter further. I have made these extended remarks because of the remarkable abundance of theological garbage that is being thrown out into then church on this subject. It is also my purpose to show that the question of the disciples was not a display of ignorance.

Their Question was Skewed

            Although there was a very solid prophetic basis for their question, it was still skewed in the wrong direction. At this time they were viewing the Messiah secondarily, and the kingdom of Israel, primarily. It was as though they were viewing the risen Christ as a means to the fulfillment of their perception of the prophets. This was not totally bad, but reflected an understanding that was pointed in the wrong direction.

            Even in the prophecies of Israel’s restoration, the prophets made a point of the prominence of the Redeemer.

➪     “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth” (Jer 23:5).

➪     “But they shall serve the LORD their God, and David their king, whom I will raise up unto them” (Jer 30:9).

➪     “In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and He shall execute judgment and righteousness in the land” (Jer 33:15).

➪     “And I will set up one shepherd over them, and He shall feed them, even My servant David; He shall feed them, and He shall be their shepherd” (Ezek 34:23).

            At the time the disciples asked this question, they were seeing Jesus like the blind man first saw men: “as trees walking” (Mk 8:24). Christ’s answer will point them in the right direction, and diffuse an inordinate desire for Israel’s earthly prominence.

            The prophetic references to Israel’s future glory did not pertain to their political prominence, although I don not doubt some of that may occur. Nor, indeed, was the Messiah targeted to be a worldly King. His kingdom was not, is not, and never will be “of the world” (John 18:36). That is why He ascended up on high.

   IT IS NOT FOR YOU TO KNOW

            “ ^7a And He said unto them, It is not for you to know . . . ” Other versions read, “It is not for you to have knowledge of,” ^BBE “It is not yours to know,” ^DARBY “they are not for you to know,” ^NLT “It is not for you to know these things,” ^IE “It is not your business to learn,” ^WILLIAMS “It is not for you to become acquainted with and know,” ^AMPLIFIED and “You cannot know.” ^PHILLIPS

            Those who linger long in the presence of the Lord are soon aware that there are things to be known. The disciples did not ask Jesus for an experience, or for some supernatural ability. Instead, they asked for some knowledge. My point is that being aware of the Lord Jesus whets the appetite for knowledge and understanding. The prophet Isaiah said of the Lord Jesus and the present day of salvation, “And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure” (Isa 33:6). Suffice it to say, a person who is content to remain in spiritual ignorance knows nothing of the presence of the Lord.

            Having said this, there are things that God does NOT intend for men to know. Moses referred to this circumstance when he wrote, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deut 29:29). There are things that God intends to make known, and things He does not intend to make known. As we will see, there are also matters that are revealed at certain times, and are kept secret until that time. For example, Jesus spoke of things that had been “kept secret from the foundation of the world” (Matt 13:35). Paul said he preached a Gospel that revealed a “mystery which was kept secret since the world began” (Rom 16:25).

            Jesus once told His disciples there were matters of the Kingdom that certain of the multitudes were not permitted to know. “He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Mat 13:11). In that case, the disciples themselves were given the privilege of knowing such things. Now, however, the Lord tells them they have asked about something they have no right to know. Their question extends beyond the perimeter of Divine will, and thus will not be answered.

   TIMES AND SEASONS

            “ ^7b . . . the times or the seasons, which the Father hath put in His own power.”

            Now we consider a subject that is very sensitive to some. There are poor souls who think that humanity is the center of all things, and that no one has a right to withhold anything from any person. They imagine that God has opened up a pipeline from heaven to earth, so that they are licensed to probe into all areas of knowledge, fully expecting to be able to decipher the greatest of mysteries. Such people have overestimated the human intellect, significantly understated the magnitude of Divine knowledge and purposes, and managed to think of the temporal domain as containing more than it actually does. Jesus will now inform us of the real case.

TIMES OR SEASONS

            “ . . . the times or the seasons . . . ” Other versions read, “times or epochs,” ^NASB “times or dates,” ^NIV “times or periods,” ^NRSV “knowledge of the times and the order of events,” ^BBE “the times of moments,” ^DOUAY “dates and times,” ^IE “times and occasions,” ^MONTGOMERY and “what time brings [the things and events of time and their definite periods] or fixed years and seasons (their critical niche in time).” ^AMPLIFIED

            Seen from the highest perspective, there is no aspect of God’s purpose that is determined by chance, happenstance, or randomness. There is a level at which Divine control is absolute, and everything operates by Divine schedule. This is not the domain of minutia, incidentals, and the inconsequential. Even though Divine purpose has many particular and seemingly small points, yet they all have a specific objective, and blend in with an ultimate aim. Therefore, Jesus speaks of “times and seasons,” which are larger in scope than hours and minutes. This should discourage us from thinking about things like stubbing our toe, falling down a flight of stairs, or seeing a penny on the sidewalk, as being ordained by God. I understand that it is quite possible for such things to be on the Divine agenda. However, the circumference of our thought must have a larger perimeter than the incidental things of life. Unless there is some obvious association of experience with God’s revealed purpose, we do not do well to assume God’s vivifying presence in it.

Revealed Times and Seasons

            God has graciously revealed certain appointed times and seasons so we may learn to trust in Him. Men can culture their minds and emotions around their own plans, or learn to trust in the Lord fulfilling His purposes.

➪     The birth of Isaac took place at an appointed time. “Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son . . . For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him” (Gen 18:14; 21:1).

➪     The flood commenced on an appointed day. “In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark” (Gen 7:13).

➪     The plagues upon Israel took place at appointed times. “And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land” (Ex 9:4-5).

➪     Israel’s deliverance from Egypt took place on an appointed day. “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt. And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies” (Ex 12:41,51).

➪     God once judged Israel with a pestilence that ended at an appointed time. “So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men” (2 Sam 24:15).

➪     Jesus entered into the world at an appointed time. “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal 4:4).

            The word “times” is translated from the Greek word cro,nouj (chron-ous), from which we get the word “chronology.” Lexically, the words means “a definite time . . . period of time with chronological accuracy, by the dates.” ^{LIDDELL-SCOTT} That is, not only does “times” speak a certain juncture in history, but of a specific sequence of events. The giving of the Law must follow deliverance from Egypt, and be before the wilderness wanderings. The death of Christ must be after John the Baptist and before the day of Pentecost, etc. This requires a Sovereign God with absolute power and control.

            The word “seasons” is translated from the Greek word kairou.j (kahee-rous), which has the lexical meaning, “due measure, a measure of time, a fixed and definite time,” ^THAYER and “a Divinely allotted time . . . period of time.” ^FRIBERG This speaks more of duration – a period with a commencement and a close.

            Thus, God is depicted as controlling the chronology, initiation, and duration of Divinely appointed events.

IN THE FATHER’S POWER

             “ . . .which the Father hath put in His own power.” Other versions read, “which the Father has put in His own authority,” ^NKJV “which the Father has fixed by His own authority,” ^NASB “the Father has set by His own authority,” ^NIV “which the Father hath set within His own authority,” ^ASV “which the Father hath kept within His control,” ^BBE “which the Father hath put in His own Divine authority,” ^GENEVA “that the Father hath established by His own authority,” ^NAB “that the Father has decided by His own authority,” ^NJB “The Father sets those dates,” ^NLT “that the Father did appoint in His own authority,” ^YLT “The Father is the only One who has authority to decide such dates and times,” ^IE “which the Father has reserved in His own authority,” ^WEYMOUTH “which the Father has a right to fix,” ^WILLIAMS “which the Father has appointed (fixed and reserved) by His own choice and authority an personal power,” ^AMPLIFIED and “which have been fixed by the Father’s sole authority.” ^PHILLIPS

            These “times and seasons” are in God’s power, and He does not share that knowledge until the events themselves begin to come to pass. He controls when they will occur and how long they will last. They are in no way determined by men. They are not initiated because of men, nor is their duration determined by them. For example, one of the absurd doctrines taught in our day is that Jesus will come sooner if the church works harder to spread the Gospel.

            What Jesus says to His disciples in this text is similar to the manner in which He spoke to the prophets. They were told of the coming of a Messiah, yet were not provided “times and seasons.” When these holy men earnestly sought to discover precisely who the Messiah was, and when He would appear, they were told that was not for them to know. Peter unveiled this to us. “As to this salvation, the prophets who prophesied of the grace that would come to you made careful search and inquiry, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven-- things into which angels long to look” ^NASB (1 Pet 1:10-12).

The Principle Taught by Jesus

            During our Lord’s earthly ministry, He often spoke of things the people did not comprehend. A single example will suffice to confirm this point – namely that when the reality comes to pass, it can then be understood. “I have many things to say and to judge of you: but He that sent Me is true; and I speak to the world those things which I have heard of Him. They understood not that He spake to them of the Father.“Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am He, and that I do nothing of Myself; but as My Father hath taught Me, I speak these things” (John 8:28).

            This is precisely the principle of which Jesus spoke on the night of His betrayal. For example, He said the following of His betrayal by one of them – something they were not able to grasp at the time. However, when it came to pass, it would become apparent to them. “I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am He” (John 13:18-19).

            The same was true when Jesus earlier washed His disciples’ feet. At that time they did not realize what He was really doing. Therefore He said to them, “What I do thou knowest not now; but thou shalt know hereafter” (John 13:7).

Ezekiel’s Prophecy of the Dry Bones

            The same principle is seen in Ezekiel’s prophecy concerning Israel – when they were shown to him as a valley of dry bones. “And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD” (Ezek 37:14).

A Restatement of the Principle

            Allow me to affirm this principle once again. The thorough understanding of “things to come,” as declared prophetically, is only available when they begin to come to pass. Such things cannot be opened by scholarship, language expertise, historical proficiency, or human reasoning.

            Neither can they be perfectly clarified by piecing prophecies together. Daniel, for example, received several prophecies – many of them, relating to silent period between Malachi and the birth of John the Baptist. Yet he was not able to put them all together and thus map out their meaning – and he was a gifted prophet, “greatly beloved” of God! The Lord told him, “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end” (Dan 12:4). That is, what he had prophesied would not be able to be comprehended until the time for them to be fulfilled arrived.

            That is precisely what Jesus is telling His disciples. It was not yet time to divulge the times and seasons in which Israel would gain prominence. However, that such a time would indeed come was made clear by the prophets. That is why Paul said God has not “cast away” all Israel (Rom 11:1-5). It is why He spoke of their “fulness,” or “full inclusion” ^NIV (Rom 11:12). He also referred to God “receiving them,” of “their acceptance” ^NIV (Rom 11:15), God being able to “graft them in again” (Rom 11:23-24), blindness happening to them “in part” (Rom 11:25), and of the Deliverer “turning away ungodliness from Jacob” (Rom 11:26). God Almighty has gone on record: “For this is my covenant unto them, when I shall take away their sins” (Rom 11:27). But God had not made provision for the disciples to know when this was going to happen.

Never Apparent to Unbelief

            These things would never be apparent to those in the grip of unbelief. This is why the types, shadows, and prophecies concerning the coming Messiah and the New Covenant remain obscure to Abraham’s offspring according to the flesh. That is why the Spirit affirms, “But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away” (2 Cor 3:16). In our case, the prophecies have been fulfilled, meaning “we have a more sure word of prophecy” (2 Pet 1:19). Those prophecies are now unsealed, and are no longer shut up. Yet, unbelief seals them to those without faith.

            Now Jesus will tell His disciples about things that have been given fore them to know – and they are things that will be taking place in just a few days. They are things that will prepare them for their appointed involvement.

   YOU SHALL RECEIVE POWER

            “ ^8a But ye shall receive power, after that the Holy Ghost is come upon you . . . ”

            No person is naturally adequate to be a “laborer together with God” (1 Cor 3:9), or be productive in His kingdom. Even though the disciples had been consistently with Jesus from the baptism of John through His resurrection (1:22), more was needed. Their exposure to Jesus was necessary, but it did not fully qualify them to do the work to which they were assigned. There must be a participation in Christ Himself (Heb 3:14) for spiritual productivity [fruit] to be realized. It is not enough for our vessels [bodies], to be exposed to the truth, and our natural powers to have access to the word and work of God.

            If being trained at the feet of Jesus, and being regularly exposed to His words and works had to be matched with Divine enduement, you can rest assured no person will be made adequate today by mere exposure to the truth.

RECEIVING POWER

            “But ye shall receive power . . . ” Other versions read, “But you will have power,” ^BBE “But you shall receive the power,” ^DOUAY “ye will receive energy,” ^MRD “but you are going to receive power,” ^WILLIAMS “ But you shall receive power (ability, efficiency, and might),” ^AMPLIFIED and “but you are to be given power.” ^PHILLIPS

            There are certain abilities, aptitude, and fortitude that are required in the work of the Lord – things without which, the work cannot be done. Human deficiency cannot be resolved by disciplined procedures and training after the manner of men.

            Jesus told the disciples they would “receive” something that they did not yet possess – even though they had once been sent out and empowered to “preach” the Kingdom of God, “heal the sick, cleanse the lepers, raise the dead, and cast out demons” (Matt 10:7-8). That empowerment either had not lingered with them, or was not adequate for the commission they were now being given.

You Will Receive

            The word translated “receive” has a particular meaning. It comes from the root Greek word lamba,nw (lam-ban-o).Here the word is lh,myesqe, which is in the future tense (shall receive). Lexically this word means “to take, to take with the hand, lay hold of . . . to take what is one’s own, to take to oneself, to make one’s own, to claim, procure for oneself,” ^THAYER “to take hold of, grasp, take for oneself, take into possession,” ^FRIBERG “Get, obtain,” ^UBS “to grasp.” ^LOUW-NIDA

            It is important to understand the manner in which we “receive” in the kingdom of God. It is not like a vessel receives water when it is poured into it. Receiving is rather like a person reaching out and taking hold of a gift that has been delivered to him. In this case, the gift was, in fact, beyond the reach of the disciples. Therefore the Holy Spirit, who is “sent down from heaven” (1 Pet 1:12), will bring the needed power, ability, and aptitude to men. He puts it within the reach of faith, which can take hold of that whatever is brought from heaven.

            Many professing believers do not receive needed gifts simply because they do not have the faith to reach out and take hold of them. They are too occupied with the realm of sense and time, and faith cannot survive in such a domain. That is why the Lord sets His children in “heavenly places” (Eph 2:6), where faith can flourish, enabling the one possessing it to take hold of the blessings that are also placed within that realm (Eph 1:3).

            Thus the disciples would not “receive power” by it sweeping over them with an overwhelming influence, for that is not the manner of the kingdom. Rather, as they waited in faith, like the Lord commanded them, at the proper time the power would be brought within their grasp, and they would be able to “receive” it.

Power

            The Greek word translated “power” is du,namin (doon-a-min). Sophists have declared us that this is the word from which we get the term “dynamite” – which, in the first place, I am not sure is true. There is certainly no parallel between “dynamite” and the “power” of which our text speaks. Dynamite blows things apart, this power brings things together. Dynamite destroys, this power establishes. When men are said to “dynamite” [verb] something, they are said to “annihilate,decimate, demolish, destruct, dismantle, dissolve, raze, ruin, or shatter” something. ^{MERRIAM-WEBSTER}

            In Scripture, “power” is a word having to do with the strength, power, and ability to DO the works of God. It is a “power” that exceeds anything produced by nature, whether in natural or in cultured abilities. The word itself includes the idea of authority – imparted authority – so that the individual is granted the right to do a work of God. This “right” is conferred by the Lord Himself.

Uses of the Word

            The way in which this word (du,namin) is used in Scripture will clarify its true meaning, I will highlight the word translated from du,namin.

➪     ABILITY. “And unto one he gave five talents, to another two, and to another one; to every man according to his several ability.” (Matt 25:15).

➪     VIRTUE. “And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?” (Mark 5:30).

➪     MIGHTY WORK. “And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them” (Mark 6:5).

➪     MIRACLE. “But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me” (Mark 9:39).

➪     POWER. “And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?” (Mk 12:24).

➪     MEANING. “Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me” (1 Cor 14:11).

➪     STRENGTH. “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life” (2 Cor 1:8).

            As Jesus is using the word here, “power” has to do with supernatural aptitude – the ability to do what God requires. The individual is made adequate for the assignment given to him – an assignment that requires resources beyond those possessed by nature.

            Spiritual Babylon has done a great disservice to the body of Christ by introducing and maintaining a religion that is close to the earth. It is a religion that does not require Divine input or empowerment. It is shallow, superficial, and powerless. It relies upon human assessment, natural abilities, and the wisdom of men. As a result, those who embrace such an approach consider supernatural abilities to no longer be necessary – even though they acknowledge God has not changed the work that He is doing. This approach to religion has also produced a church that has all of the weaknesses and failures of the world, so that scarcely a real difference can be detected between those who say they are “Christians” and those who say they are not.

            There are surely exceptions to these observations – praise the Lord! However, the average professing Christian is acutely aware that today’s “church” is not noted for its power, ability, fortitude, or productivity. Most of its achievements are nothing more than religious ripples on the surface of life, lacking depth and the power to reach the inner man.

            Now Jesus speaks to His disciples of a coming break with mediocrity, unbelief, powerlessness, doubt, fear, ignorance, inability, and other things that are associated with a lack of spiritual power.

AFTER THE SPIRIT COMES

            “ . . . after that the Holy Ghost is come upon you . . . ” Other versions read, “when the Holy Spirit has come upon you,” ^NKJV “when the Holy Spirit comes on you,” ^NIV “the Holy Spirit having come upon you,” ^DARBY and “of the Holy Spirit which will come on you.” ^NJB

“Come Upon”

            Right here, a lot of confusion has been spewed out like spiritual sewage within the body of Christ. Some people have simply dismissed the whole text, perceiving it as something that pertains to the past, having nothing to do with us today. Others see the Spirit coming upon a person more in keeping with a heathenistic way of thinking, with the Lord striking the person down, side-stepping the mind and heart, which are integral to spiritual life.

            The expression “come upon” does not refer to an experience like a brick falling upon one’s head. It rather speaks of a process whereby one person positions himself beside another, coming within their proximity. There are two words translated here. One describes the action – “arrive.” The other describes the position or place – “over against.” In our language, this is something the individual or individuals would experience.

            Thus we read of the experience of the shepherds when Jesus was born: “And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid” (Luke 2:9). That is, the angels came within their proximity and the shepherds knew it.

            So it would be with the disciples. The Holy Spirit Himself would come upon them – coming along side of them and bring Divine power within their reach. He would not “come upon them” in answer to prayer, but at the word of the King. That is why they were told to “wait,” not leaving Jerusalem.

            The phrase “come upon you” does not necessarily differ from the Spirit being within the individual. In His first message, Jesus said the Spirit of God was “upon” Him (Luke 4:18). That is not intended to differ from the Spirit dwelling in Him, being given to Him without measure (John 3:34). Paul said the grace of God was “bestowed upon” him (1 Cor 15:10). He lived his life, glorying in his infirmities, that “the power of Christ might rest upon” him (2 Cor 12:9). None of these expressions are descriptive of something visible, tangible, or sensible. That ought to be obvious enough not to require any further word.

            Christ’s promise to the disciples conveyed to them the idea that the Holy Spirit would be sent to them in particular, with specific enabling power that would equip them for their assigned task. It was not an experience that could be stereotyped, codified, or stuffed into a theological mold. It could not be worked up or prayed down. It was something that He, and He alone, would cause.

   YOU SHALL BE WITNESSES

            “   ^8b . . . and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

            These words of Jesus confirm what I have just said – that the Holy Spirit coming upon them spoke of them being empowered for the work He assigned to them – and they had been given to Him by God (John 17:7,9,11,24). The manner in which He now speaks utterly decimates many of the erroneous views of apostolic empowerment.

THE NATURE OF THE WITNESS

            “. . . and ye shall be witnesses unto Me . . . ” Other versions read, “you shall be My witnesses,” ^NASB “and will tell the people about Me,” ^NLT “to testify about Me with great effect,” ^LIVING “you must be witnesses for Me,” ^WILLIAMS and “and you are to be My witnesses.” ^MONTGOMERY

            Just what is a “witness?” The word used here means “one who avers, or can aver, what he himself has seen and heard . . . one who is a spectator of anything,” ^THAYER and “one who declares facts known to himself, from firsthand knowledge of experience.” ^FRIBERG Jesus had already told them some of the ways in which the Holy Spirit would empower them.

➪     The Spirit would abide with them, dwell with them, and be in them. “And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know him; for He dwelleth with you, and shall be in you” (John 14:16-17).

➪     He would teach the disciples all things. “But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things . . .” (John 14:26a).

➪     He would bring to their remembrance whatever Jesus had said to them. “ . . . and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26b).

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

➪     Jesus Himself would send the Spirit to them. “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (John 16:7).

➪     The Spirit would work through their message. “And when He is come, He will reprove the world of sin, and of righteousness, and of judgment” (John 16:8).

➪     He would guide them into all truth. “Howbeit when He, the Spirit of truth, is come, He will guide you into all truth . . . ” (John 16:13a).

➪     He would deliver to them the things that were spoken to Him. “ . . . for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak . . .” (John 16:13b).

➪     He would show them things to come. “ . . . and He will show you things to come” (John 16:13c).

➪     He would glorify Christ, receiving from Him and giving to them. “He shall glorify Me: for He shall receive of mine, and shall show it unto you” (John 16:14).

            We know that this is precisely the kind of empowerment to which Jesus refers. When He first announced that the disciples would receive the Holy Spirit, this is what He said: “ . . . wait for the promise of the Father, which, saith He, ye have heard of Me” (Acts 1:4).

What Jesus Did NOT Say

            Because of distorted views extant within the church on this subject, a word about what Jesus did NOT say is appropriate.

➪     Jesus did NOT say that when the Holy Spirit came to them they would work miracles – although they often did.

➪     Jesus did NOT say that the evidence of the Spirit coming to them would be speaking in tongues – although initially they did.

➪     Jesus did NOT say the Spirit would empower them to do many great works – although they did.

➪     Jesus did NOT say they would become workers, but rather that they would become witnesses.

            Jesus associated the Holy Spirit with these realities.

➪     Abiding in them.

➪     Teaching them.

➪     Guiding them into the truth.

➪     Their recollection of what Jesus had said.

➪     Testifying of Jesus to them.

➪     Reproving, or convicting, the world.

➪     Guiding them into all truth.

➪     Speaking what He had heard.

➪     Showing them things to come.

➪     Glorifying Christ.

➪     Taking the things of Christ and showing them to the disciples.

The Nature of the Promise Is Clear

            There is no ambiguity about these matters. There can be no doubt about their direction, where they are pointed, or their emphasis. These are the matters for which the Holy Spirit would be noted. They were the touchstone by which His presence would be confirmed to them. It is not remotely possible that the Holy Spirit would come upon them, or anyone else, and these things not become prominent! Nor, indeed, is it conceivable that Jesus would speak to his disciples about peripheral or secondary matters relating to the Holy Spirit, then burst upon them a new emphasis when the Spirit came. Such a notion is so utterly foolish that only the devil himself could deceive a person into thinking such things.

            In spite of all of this clear evidence, there are still people speaking about Holy Spirit revivals and awakenings in which speaking in tongues and miracles are the fundamental things. Jesus did not associate the coming of the Holy Spirit with these things in His teaching of the key men in the church – the apostles, who are “first” in the church (1 Cor 12:28), and pa rt of the “foundation” upon which it is built (Eph 2:20).

            Nowhere is the Holy Spirit elevated to a place of doctrinal prominence – nowhere! He is necessary, to be sure. Those who do not have the Spirit of Christ are “none of His” – and

“the Spirit of Christ” is synonymous with the Holy Spirit, as the context clearly affirms (Rom 8:9-13). However, the Holy does not speak about Himself (John 16:13), and it is not possible for a person filled with the Spirit to speak primarily of the Spirit Himself. Christless preaching is always preaching in which the Holy Spirit is not active – regardless of what is being said.

Some Conclusions

            There are some conclusions we can draw from these things – from the fact that the disciples would be empowered by the Spirit according to the promise of God, and in accord with the nature of His great salvation.

➪     The Holy Spirit had to dwell in them, not come upon them occasionally.

➪     They had to learn the things of God – things pertaining to God’s purpose in Christ Jesus.

➪     They had to be familiar with what Jesus Himself had said.

➪     Their ministry would involve the conviction of sin.

➪     They had to have an understanding of what was to come.

➪     They had to have a working knowledge of the truth, and the ability to communicate it.

➪     They had to glorify Christ.

            These realities are like boundaries that keep us from venturing into theological nightfall. When you think about the work of the Lord, you must think properly and with a correct focus. If you begin thinking the main work of God is helping people, relieving the afflicted, establishing domestic stability, etc. then you are faced with the gargantuan task of fitting such objectives into the ministry of the Holy Spirit, as defined by Jesus.

            Lest I be misunderstood, it is not that the matters I have just mentioned are unlawful, or that no attention is to be given to them. My point is that they are not granted the right to sit upon the throne of thought, to supervise our focus, or direct our attention. They are not given the crown of emphasis. However you deal with them, it must be within the context of the Divine accent. If that is not done, then the works themself do, in fact, become wrong. There is no such thing as a valid work for God that does not have Christ Jesus at its center, and the Holy Spirit as its source of power and illumination.

            Having said these things, I will leave you to peruse for yourself the kind of emphasis that dominates the modern (2006) Christian world. Yhou should be able to pick up on the thrusts, buzz-words and primary things being said. I will say this one last word. Whatever you may think about the Holy Spirit, the gifts of the Spirit, the anointing of the Spirit, and being filled with the Spirit, where the Lord Jesus Christ is not central, and where people are not themselves in fellowship with God’s Son, the Holy Spirit is not working for good, bearing fruit, or convicting sinners.

JERUSALEM

            “ . . . both in Jerusalem . . . ” Other versions read, “to the people in Jerusalem,” ^LIVING and “not only in Jerusalem.” ^PHILLIPS

            Jesus told His disciples that the preaching and witnessing was to be “beginning at Jerusalem” (Lk 24:47). Later, Peter would tell some of the citizens of Jerusalem that God had sent Jesus to bless and turn away people from their iniquities “unto you first” (Acts 3:26). This was done, even though Jerusalem had rejected Jesus, not knowing the time of their “visitation.” Jesus had said to them, “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord” (Luke 13:34-35). Not long before He died, Jesus said to Jerusalem, “For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation” (Luke 19:43-44). Why, then, did He tell His disciples that their work must begin in Jerusalem? Had they not already rejected Jesus, and was not their judgment already made known? What purpose could possibly be served by preaching to them again? I can think of at least six reasons, and there are no doubt more.

➪     Two witnesses (2 Cor 13:1).

➪     In anticipation of the great initial; harvest of Jews at the commencement of the New Covenant (Acts 2:41; 4:4; 5:14 – 3,000 + 5,000 + multitudes of both men and women).

➪     As a witness to the future citizens who would say, “Blessed is he that cometh in the name of the Lord” (Lk 13:34).

➪     Because of the remnant who had not yet been made known (Rom 11:5).

➪     Because God had promised Jerusalem would be a praise in the earth (Isa 62:7).

➪     In prospect of the fulness of “the times of the Gentiles” (Luke 21:24).

            As was mentioned in the previous lesson, Jerusalem was also prophesied to be the place from which salvation would flow (Isa 2:3; Joel 3:16; Micah 4:2).

ALL JUDAEA

            “ . . . and in all Judaea . . . ” There were three divisions in the holy land. From North to South, they were Galilee, Samaria and Judaea. Jerusalem was in Judaea (the Greek for Judah), which was the South-most part of the country. Jesus was born in Judaea – “Bethlehem of Judaea” (Matt 2:1,5-6). John the Baptist began his ministry in Judaea (Matt 3:1). Jesus ministered considerably in this part of the promised land (Matt 19:1; Mk 10:1; John 3:22). Now, as a second witness, the disciples were told to be Christ’s witnesses throughout all Judaea.

SAMARIA

            “ . . . and in Samaria . . . ” This was an area in which Jesus forbade the disciples to go when He first sent them out: “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not” (Matt 10:5). Once, when Jesus sent messengers before Him to prepare the way for His arrival, they “entered into a village of the Samaritans, to make ready for Him.” It is written, “and they did not receive Him, because His face was as though He would go to Jerusalem” (Lk 9:52-53). The city of Samaria, former capital of the kingdom of Israel, is where Jesus encountered the woman at the well, as well as a host of people from the city. In fact “many of the Samaritans of that city believed on Him” (John 4:4-41). We know from Christ’s discussion with the woman at the well, that people in this region were not Jews, and thus were ignorant of the Messiah and of the worship of Jehovah – even though they lived in the promised land (John 4:9,20-22). Now Jesus commissions His disciples to be His witnesses to this area.

THE UTTERMOST PART OF THE EARTH

            “ . . . and unto the uttermost part of the earth.” Other versions read, “to the end of the earth,” ^NKJV “even ti the remotest part of the earth,” ^NASB “to the ends of the earth,” ^NIV “and indeed to earth’s remotest end,” ^NJB “and to the farthest parts of the world,” ^IE and “and to the ends (the very bounds) of the earth.” ^AMPLIFIED

            Sin is global, and therefore the proclaimed remedy must be global also. The manner in which this is proclaimed is remarkable precise.

➪     ALL THE WORLD – the domain. “And He said unto them, Go ye into all the world, and preach . . . ” (Mark 16:15). “And this gospel of the kingdom shall be preached in all the world . . . ” (Mat 24:14).

➪     EVERY CREATURE – the individuals. “ . . . preach the gospel to every creature” (Mark 16:15).

➪     ALL NATIONS – the groups. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt 28:19). “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem” (Luke 24:47). “And this gospel of the kingdom shall be preached . . . for a witness unto all nations; and then shall the end come” (Mat 24:14).

            As “the pillar and ground of the truth” (1 Tim 3:15), this continues to be the work of the church. Just as Jesus built up, strengthened, and empowered His disciples for the work of being His witnesses, so must the church be built up, empowered, and strengthened for the work.

            No person or region is excluded from this holy work. The disciples were to start where they were, and go into the extremities of the world, being Christ’s witnesses, testifying to His Person, work, and exaltation.

            The following information is taken from Foxes Book of martyrs. It provides some perspective of the extensive labors of early believers.

➪    Peter – Israel, Babylon, Rome.

➪    John – Asia, Rome, the Isle of Patmos.

➪    Philip – He labored diligently in Upper Asia, Heliopolis, and Syria.

➪    Matthew – Parthia, and Ethiopia, Macedonia, Syria, Persia, and Media.

➪    James – Persia.

➪    Andrew – Edessa, Sythia, and North of the Red Sea -- Russia.

➪    Matthias – Ethiopia.

➪    Bartholomew – India, and Armenia.

➪    Thomas – Parthia, India, Persia and the East Indies.

➪    Thaddeus – Edessa, and Egypt.

➪    Simon – Mauritania, Africa, and Britain.

➪    Paul – Palestine, Asia, Greece, Italy, Syria, and possibly Spain.

➪    Mark – Alexandria, Egypt.

           The prodigious labors of these and others were owing to several things.

➪    Their genuine conversion.

➪    Their love for God and Christ.

➪     Their tenderness of heart.

➪     Their belief of the Gospel.

➪     Their persuasion of the need of all men.

➪     Their knowledge of, and conviction of, the power of the Gospel.

            The only way the church can fail to hold up the truth of the Gospel to the world is for these qualities to be lacking within it. This, I am persuaded, is the condition of the vast majority of American churches. Although men have labored ardently to instill a sense of the necessity and urgency of Christ’s words, a weak and emaciated church remains impotent to enter into the work.

Consider This

            Although the Gospel is fully intended to be proclaimed to every offspring of Adam, it is not intended only for those who remain in a state of alienation. The Gospel is God’s power “unto salvation,” not only initially, but after their reconciliation to God as well (Rom 1:16). When the Gospel is not preached to the church, it becomes weak, malnourished, and worldly in its nature. That is precisely why Paul was ready to preach the Gospel to the church in Rome (Rom 1:15). It is why he declared it again to the Corinthians (1 Cor 15:1-3), the Galatians (Gal 2:5), the Ephesians (Eph 6:19), the Philippians (Phil 1:27), the Colossians (Col 1:23), and the Thessalonians (1 Thess 3:2). Paul, like all other laborers that are called into the vineyard of the Lord, was a witness of Christ.

            In the epistles, which are all written to believers who Have been added to the church, there are 9 references to “Jesus,” 182 references to “Christ.” 4 references to “the Son of God,” 67 references to “Lord Jesus Christ,” 18 references to “Lord Jesus,” 9 references to “Christ our Lord,” 44 references to “Christ Jesus,” and 2 references to “Christ Jesus the Lord.” That is 331 references. The epistles also contain 74 references to the “Gospel.”

            By way of comparison, the epistles contain 3 references to “baptism,” 6 references to “repent” and “repentance,” 42 references to the “church,” 9 references to “husbands,” and 9 references to “wives.” Compare that to the number of direct references to Christ and the Lord – not to mention the 561 references to “God” and 45 references to “the Father”, all of which are mentioned in reference to Christ and the Gospel.

            All of this accentuates what it means to be “witnesses unto” Christ.

Global Proclamations prior to the Gospel

            To confirm God’s interest in the whole world, there have been some global proclamations of God and His nature. These were prior to the coming of Christ.

            KING NEBUCHADNEZZAR. “Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are His signs! and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation” (Dan 4:1-3).

            KING DARIUS. “Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for He is the living God, and stedfast for ever, and His kingdom that which shall not be destroyed, and His dominion shall be even unto the end. He delivereth and rescueth, and He worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions” (Dan 6:25-27).

Prophesies of a Global Gospel

            The universality of the “glorious Gospel of the blessed God,” and of the resulting knowledge of God were prophesied of old.

➪     “All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee” (Psa 22:27).

➪     “All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name” (Psa 86:9).

➪     “The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God” (Psa 98:2-3).

➪     “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (Isa 11:9).

➪     “For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Hab 2:14).

➪     “And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the LORD shall be king over all the earth: in that day shall there be one LORD, and His name one” (Zech 14:8-9).

➪     “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Mat 24:14).

            The fact of the Gospel being declared to all of the world has not been left to the will of man. It will be preached “in all the world,” just as Jesus said. The only issue is whether or not individuals, groups, or generations are involved in the process. Jesus has delivered the mandate to declare the Gospel, and He announced the empowerment to deliver a faithful and accurate witness of Himself.

            The book of Acts will provide a record of people who took the word of Jesus to heart, lived by faith, and were empowered to be witnesses of Him. They are an example of what it means to be “laborers together with God” (1 Cor 3:9), “ambassadors of Christ” (2 Cor 5:20), and living in “fellowship” with God’s dear Son (1 Cor 1:9). We will find no finely tuned human strategy for the accomplishment of this work. Rather, Jesus will direct His servants by means of their faith in and love for Him.

   WHILE THEY BEHELD

            “ ^9a And when He had spoken these things, while they beheld, He was taken up . . . ”

            Luke is marking the final time Jesus spent with His disciples, just prior to “the day in which He was taken up” (Acts 1:2). It is what followed the time when He was “taken up” that will be reported in this book.

WHEN HE HAD SPOKEN THESE THINGS

            “And when He had spoken these things . . . ” Other versions read, “And after He had said these things,” ^NASB “After He said this,” ^NIV “And when He had said this,” ^RSV “And having said these things,” ^DARBY “As He said this,” ^NJB “It was not long after He said this,” ^NLT “And these things having said,” ^YLT and “When He had said these words.” ^PHILLIPS

            The words concerning the disciples being His witnesses to the uttermost part of the world were among His last words to them. Matthew, Mark, and Luke, also record these last words (Matt 28:19-20; Mark 16:15-16; Luke 24:46-49). These records contain the following instructions.

➪     “Go ye therefore” – i.e. in the power with which you will be endued (Matt 18:18a).

➪     “Teach all nations” (Matt 28:18b).

➪     “Baptize them into the name of the Father, and of the Son, and of the Holy Spirit” (Matt 28:18c).

➪     “Teach them to observe all things whatsoever I have commanded you” (Matt 28:19).

➪     “Go into all the world” (Mk 16:15a).

➪     “Preach the Gospel to every creature” (Mk 16:15b).

➪     “Repentance and remission of sins should be preached in His name” (Lk 24:47a).

➪     The preaching should be “beginning at Jerusalem” (Lk 24:47b).

➪     “Tarry in Jerusalem until ye be endued with power from on high” (Lk 24:49).

           There were also some commitments and promises that Jesus made to His disciples.

➪     

“”Lo I am with you alway, even unto the end of the world” (Mat 28:20).

➪     “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16).

➪     Certain “signs” would follow those who believed (Mk 16:17-18).

➪     “Ye are witnesses of these things” (Lk 24:48).

➪     “I send the promise of My Father upon you” (Lk 24:49).

            It ought to be noted that speaking is elevated to its highest and most profitable level in Christ Jesus. The Lord has thus prepared His disciples for what is going to follow. All work within the Lord’s vineyard is based upon words – the words of the Lord Jesus.

WHILE THEY BEHELD

            “ , , , while they beheld . . . ’” Other versions read, “while they watched,” ^NKJV “while they were looking on,” ^NASB “before their very eyes,” ^NIV “as they were watching,” ^NRSV “they beholding Him,” ^BBE “while they were watching,” ^NLT “leaving them staring after Him,” ^LIVING “While the apostles were watching,” ^IE “while they were looking at Him,” ^WILLIAMS and “even as they were looking [at Him].” ^AMPLIFIED

            Luke provides a few more details in his gospel. After Jesus had delivered these words to His disciples, He “led them out as far as Bethany.” Bethany was near to Jerusalem, and the “mount of Olives” was there as well (Mk 11:1). Later in this first chapter Luke states that the disciples returned to Jerusalem “from the mount called Olivet” (Acts 1:12). That means that what now occurs took place on the mount of Olives. Zechariah spoke of “the mount of Olives” in regard to the last day, saying the Lord’s feet would stand there (Zech 14:4). This was the mountain on which Jesus spoke to some about the sign of His coming and the end of the world (Matt 24:3-51). On the night of His betrayal;, this is where Jesus led His disciples (Peter, James, John, and Andrew – Mk 13:3), and where He prayed His great intercessory prayer (Matt 26:30; Mk 14:26; Lk 22:39; John 17). He came down from this mountain when He entered into Jerusalem in the triumphal entry (Lk 19:37-38). This was the mountain where He went “at night,” after preaching in the Temple “in the day time” (Lk 21:37).

            What sacred memories were associated with this mountain! There certainly are places that have been more blessed than others. These are places where a sweeter communion is realized. Therefore, in regard to this mountain, it is said of Jesus, “Jesus ofttimes resorted thither with His disciples” (John 18:2).

            At this time Luke also says, “And He lifted up His hands and blessed them” (Lk 24:50). We do not know what He said, but it was surely much like the Aaronic blessing: “The LORD bless thee, and keep thee: The LORD make His face shine upon thee, and be gracious unto thee: The LORD lift up His countenance upon thee, and give thee peace” (Num 6:24-26). Now, as Jesus is blessing them, they are all beholding Him, their eyes being fastened upon Him.

HE WAS TAKEN UP

            “ . . . He was taken up . . . ” Other versions read, “He was lifted up,” ^NASB “He was raised up,” ^DOUAY “He was taken up into the sky,” ^NLT “He rose into the sky,” ^LIVING “He was carried up,” ^WEYMOUTH and “He was caught up.” ^AMPLIFIED

            Luke’s gospel reads, “And it came to pass, while He blessed them, He was parted from them” (Luke 24:51). What a momentous occasion it was! Jesus had told them that He would have to leave them, or the Comforter, who is the Holy Spirit, would not come: “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7). Further, if the Comforter did not come, they could not receive “power,” for He is the One who was going to bring it to them (Acts 1:8). Additionally, the world could not be convicted of sin, righteousness, and judgment, for that would take place only after the Holy Spirit had come (John 16:8-11). If the Spirit did not come, the disciples would not be guided “into all truth,” or be shown “things to come” (John 16:13). Jesus had told them that it was “expedient” for Him to go away (John 16:7). Now the time had arrived, and they were witnessing Him leave.

   A CLOUD RECEIVED HIM

            “ ^9b . . . and a cloud received Him out of their sight.” Other versions read, “and a cloud hid Him from their sight,” ^NIV “and a cloud took Him out of their sight,” ^NRSV “He went from their view into a cloud,” ^BBE “He disappeared into a cloud,” ^NLT “Jesus went into a cloud: they couldn’t see Him anymore,” ^IE “and a cloud closing beneath Him hid Him from their sight,” ^WEYMOUTH “and a cloud swept under Him and carried Him out of their sight,” ^WILLIAMS “and a cloud received and carried Him away out of their sight,” ^AMPLIFIED and “till a cloud hid Him from their sight.” ^PHILLIPS

            As Jesus was blessing His disciples, he began to rise into the air. He was being “parted” from them (Lk 24:51). They would never again know Him “after the flesh” (2 Cor 5:16), being able to see Him with their eyes, and handle Him with their hands (1 John 1:1). From another point of view He was “taken” from them (Acts 1:2,9,22), after being sent down to earth for a while.

            Jesus had completed His mission, laying down His life, and taking it up again, according to the commandment given to Him by the Father (John 10:17-18). His sacrifice and resurrection from the dead provided the basis for the reconciliation and justification of sinners. The basis and the realization of these, however, are not synonymous. Jesus must return to heaven, receive the Kingdom, and commence bringing many sons to glory.

            Mark says of Christ’s ascension, “He was received up into heaven, and sat on the right hand of God” (Mk 16:19). Paul says of Christ’s ascension that Jesus was “received up into glory” (1 Tim 3:16). Hebrews 1:3 affirms, “when He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (Heb 1:3). It is also written that He entered “into heaven itself, now to appear in the presence of God for us” (Heb 9:24). Peter says, “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:22).

            In speaking of the ascension of Christ, therefore, we are addressing a pivotal aspect of God’s “great salvation.” The fact that so very little is being said about it confirms that, in reality, very little is known of the salvation of God.

DANIEL’S VISION

            Daniel is the only man in the Word of God referred to as “greatly beloved.” Thrice an angel ,from heaven told this great prophet that he was “greatly beloved” (Dan 9:23; 10:11,19). Owing to this remarkable distinction, he was vouchsafed a unique revelation of the coming Messiah. One thing he was given to behold was the ascension of Jesus Christ, and the results of His return to heaven.

            In night visions, Daniel affirms that he beheld “one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed” (Dan 7:13-14).

            Our text (Acts 1:10-11) speaks of the Lord going up into heaven, showing it from earth’s perspective: the Lord left His disciples and the earth in a cloud. Daniel’s vision speaks of the Lord’s ascension also, except it shows it from heaven’s perspective: the Lord came back to heaven in the clouds, returning to the Father.

Like the Son of Man

            The expression “one like the Son of man” refers to the coming Messiah, not a personality that was similar to Him. The idea is that of appearance – a personality had the appearance of a man rather than like God. Comparatively, when Nebuchadnezzar saw a fourth person in the fiery furnace with Shadrach, Meshach, and Abednego, he said he was “like the Son of God.” That is, in appearance – particularly in the fire – he appeared more Divine than human. When, therefore, Daniel saw “one like the Son of man,” he was being shown a man coming from earth into the heavenly realms, where men are ordinarily excluded.

            The twenty-fourth Psalm speaks of Christ’s return to heaven, and of the interrogation that was directed to the angelic hosts accompanying Him. First, the accompanying hosts cry out, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in” (Psa 24:7). Seeing the appearance of a Man, the host of heaven reply, “Who is this King of glory?” (Psa 24:8). The accompanying host reply, “The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in” (Psa 24:8-9). Again the inquiry comes back, “Who is this King of glory?” Again they hear the reply, “The LORD of hosts, He is the King of glory” (Psa 24:10).

            This was “the Man Christ Jesus” (1 Tim 2:5), returning from the accomplishment of His vicarious death and triumphant resurrection.

With the Clouds of Heaven

            The disciples saw Jesus leave in a cloud. Heaven saw Him returning “with the clouds” – wrapped, as it was, with the highest part of the order of earth, but the lowest part of the order of heaven. It is as though nature joined its Lord in His return to the glory.

To the Ancient of Days

            This is a term denoting God the Father. Daniel saw “the Ancient of days” as the one to whom every heavenly personality was subject, reigning in majestic splendor. “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool: His throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened” (Dan 7:9-10).

            This is the same Person John saw, seated on the heavenly throne (Rev 4:2-5). John also saw the Savior adjacent to that throne and its Occupant. He saw Him as “the Lamb” (Rev       5:6-7). John saw the Lamb take the book of Divine destiny out of the hand of God. The Lamb was able to open the book, revealing its contents. Daniel sees the exalted Savior returning to the Father to receive a kingdom – another view of taking the book of Divine appointments from the Father.

Given a Kingdom and Glory

            Daniel sees the returning King, formally being given “all power in heaven and earth” (Matt 28:18). “And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” This does not refer to Jesus’ empowerment when He returns to earth, but rather to what He received when He returned to heaven. There is no need for confusion on this matter. It is as though the Spirit extended Himself to assure our hearts that we have a Savior who has been exalted, now possesses the Kingdom, and is presently over all.

➪     “So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God” (Mark 16:19).

➪     “For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:34-36).

➪     “Him hath God exalted with his right hand to be a Prince and a Savior” (Acts 5:31).

➪     “Which He wrought in Christ, when He raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under His feet” (Eph 1:20-22).

➪     “Wherefore God also hath highly exalted Him, and given Him a name which is above every name” (Phil 2:9).

➪     “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:22).

            The government has been placed upon His shoulder, just as Isaiah prophesied (Isa 9:6). The Kingdom has been given to Him, and is now referred to as “the Kingdom of His dear Son” (Col 1:13), and “the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Pet 1:11). It is also referred to “the kingdom of Christ and of God” (Eph 5:5). John said that when he was on the Isle of Patmos, he was in “the kingdom and patience of Jesus Christ” (Rev 1:9).

            Christ’s ascension has to do with Jesus returning to heaven to receive the Kingdom and dominion as a glorified Man.

THE ESSENTIALITY AND CENTRALITY OF THE ASCENSION

            The ascension of Jesus was more than an event. It was the preparation or the commencement of “the day of salvation” and “the accepted time” (2 Cor 6:2). It was necessary for Jesus to return to heaven, as a glorified Man, to be invested with authority and power “over all,” in order for men to be saved.

            In our time, the grandeur of salvation has been greatly obscured by overly-simplistic explanations of it. I do not believe it has registered on the Christianity community what it actually takes to save a person.

            In order for any person or persons to be saved, brought safely to glory, and be able to survive the day of judgment, the Savior, as a Man, had to be invested with ALL power. He Himself prayed to the Father, “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him” (John 17:2). Further, the salvation must be accomplished by a Man IN heaven! As staggering as the power of angels is, an angel could not save humanity. Neither, indeed, could salvation be accomplished by a fiat, decree, or Divine word, as was the creation (Heb 11:3). Add to this that God must be “just” in saving men, as well as merciful (Rom 3:26; 1 John 1:9). Men must be saved because God is righteous, as well as gracious. Truth must enter into the salvation as well as compassion.

            Briefly ponder some of the effects of Christ’s ascension and consequent exaltation.

➪     Exalted to give repentance and the remission of sins. “Him hath God exalted with His right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins” (Acts 5:31).

➪     Given to the church as One who is above all principality and power, with everything under His feet. “And God placed all things under his feet and appointed him to be head over everything for the church” ^NIV (Eph 1:22).

➪     His presence in the glory is preparing that realm for us. “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3).

➪     If He did not go away, the Holy Spirit would not come to dwell with us. “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7).

➪     Having ascended into heaven, He has given gifts to men from heaven. “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Eph 4:8).

➪     He is ministering as our High Priest in heaven – interceding for us, and enabling us to approach to God and be received by Him. “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession” (Heb 4:14).

➪     He is ever living to make intercession for us in heaven, else we could not be saved. “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb 7:25).

➪     He is appearing in the presence of God for us, thereby ensuring that we will be received if we come to Him. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb 9:24).

➪     Redemption was effected by Jesus returning to heaven. “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Heb 9:12).

➪     He is mediating the New Covenant from heaven, ensuring that all of its benefits are received by those who believe on Him. This is His “more excellent ministry,” transcending his ministry while He dwelt among men. “But now hath he obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises” (Heb 8:6). And again, “And for this cause He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb 9:15).

            A church that is not heavenly minded is a great contradiction. The presence of Jesus in heaven demands that our affection be placed there (Col 3:1-2). It demands that we look to Him there while we are running the race with patience that has been set before us (Heb 12:1-2). Our citizenship is there (Phil 3:20). Our inheritance is there (1 Pet 1:4). We have a “better and enduring substance” there (Heb 10:34). Our resurrection bodies are there (2 Cor 5:2). We are also waiting for Him to return from heaven (1 Thess 1:10).

OUT OF THEIR SIGHT

            For over three years Jesus was in the domain where He could be seen and touched. However, in order for peace to be made, reconciliation be accomplished, and the Holy Spirit be given, He had to leave this domain and return to the untroubled and superior realm of eternal glory. His flesh was actually a “veil” of obscurement, prohibiting men from seeing Him as He is (Heb 10:20).

            Therefore, when His work on earth was completed, and He had showed Himself alive to His disciples with “many infallible proofs,” leaving instructions for them, a cloud “received Him out of their sight.” He went beyond the reach of natural aptitude.

            Jesus told His disciples He was going to leave them in order that the Holy Spirit might come, and that they would see Him no more. “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when He is come, He will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see Me no more” (John 16:7-10). He also told Him that the world would see Him no more. “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also” (John 14:19).

            After Jesus rose from the dead, no one who did not prefer His company when He walked among men ever saw Him again. Peter explained this to Cornelius. “Him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead” (Acts 10:40-41).

            The strength of the Christian religion is not found in its rules or special way of life. It is not found in its beginnings or, its greatest workers, or even its pure and profitable doctrine. Rather, at its root, its strength is found in its Living Head – one who “was dead,” but is “alive for evermore” (Rev 1:18). Our Savior had to die – but we are not saved by a dead Savior! We are “saved by His life” – His resurrected life (Rom 5:10) in which He mediates and intercedes.

            The basis for our salvation is found in His atoning death and glorious resurrection. But many sons are being brought to glory by a living and active Lord – one who has ascended into the realm from which He is now working.

   WHILE THEY WERE LOOKING

            “ ^10a And while they looked steadfastly toward heaven as He went up . . . ” Other versions read, “And as they were gazing intently into the sky while He was departing,” ^NASB “They were looking intently up into the sky as he was going,” ^NIV “While he was going and they were gazing up toward heaven,” ^NRSV “As they were straining their eyes for another glimpse,” ^LIVING “As Jesus was going away, the apostles were staring into the sky,” ^IE “But, while they stood intently gazing into the sky as He went,” ^WEYMOUTH and “and while they were gazing after Him into heaven.” ^WILLIAMS

            It is apparent that Jesus rose slowly into the heavens, permitting some last glimpses of Him. This time the disciples eyes were not “heavy with sleep” as with Peter, James, and John on the mount of transfiguration (Luke 9:32). They were all alert and straining to keep Him in their vision as long as they possibly could. Their eyes were not shifting too and fro. If there were other things within range of their vision, they were certainly paying no heed to them. Their eyes were riveted on the departing Savior, and they would not be turned aside.

THEY HAD BEEN MADE READY

            It seems to me that their time with Jesus had prepared them for this singular event. They had witnessed His great power, and while they had not grown accustomed to the unusual, they were not unacquainted with it. Had Jesus risen into the heavens before them when they first started following Him, they would no doubt have cried out in fear, as when they saw Him walking on the water (John 6:19). Now, however, the works and words of the blessed Lord had made their hearts more supple, so that they could look intently upon Him, even though He was disappearing from them, and doing so contrary to all the laws of nature.

A PICTURE OF LOOKING UNTO JESUS

            This is also an excellent portrayal of what it means to look to Jesus, or set our affection on things above. In regard to the progress of faith we are admonished, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb 12:2). How does a person “look unto Jesus” – a Jesus that is not within the range of natural vision?

            Faith looks intently upon Jesus as the disciples looked intently on Him with their natural eyes, watching Him pass from their sight. Such a look refuses to be distracted. It gives no heed to competing voices that call out, “Lo here! Or “Lo there!” (Lk 17:21). Convinced of the reality of Jesus, and having tasted of the benefits of His presence, the one who is “looking unto Jesus” has subordinated all other would-be priorities. The “affection” of such a person is “set on things above, not on things o the earth” (Col 3:1). If Jesus left here to prepare a place for us, so we could leave also, then what rationale can be presented for having our minds nailed like Sisera’s head to the earth (Judges 4:21)?

            Let there be no mistake about this. The measure of a person’s love for Christ can be precisely measured by how intently he can look upon Christ Jesus. How long can his attention be riveted on the Son of God? How quickly does he need some distraction? How rapidly does the interest in truth wane? How long can an interest be sustained in “those things which are above, where Christ sitteth on the right hand of God” (Col 3:1)?

            When we are confronted with professing “Christians” who have little or no interest in the King Himself, and even less in His Word, what are we to think? What of those who have not even risen to the level of those precious souls under the Old Covenant, who “spake often to one another,” drawing the attention of the Almighty God (Mal 3:16)? In Malachi’s day an atonement for sin had not yet been made (Rom 5:10). Peace had not yet been made with God (Col 1:20), and the world had not yet been reconciled (2 Cor 5:18-19). The conscience had not yet been purged (Heb 9:14), nor had the devil been destroyed (Heb 2:14). The Holy Spirit had not yet been sent to men, because Jesus had not yet been glorified (John 7:38-39; Gal 4:6). Men had not yet been called into the fellowship of God’s Son (1 Cor 1:9), nor had they been washed, sanctified, and justified (1 Cor 6:11). There was no heavenly Intercessor (Heb 7:25), and people were not being changed “from glory to glory, even as by the Spirit of our God” (2 Cor 3:18). Men had not yet been “joined to the Lord” (1 Cor 6:17).

            Can it be that there can possibly be less interest heavenward in this day of salvation, than in the time when men were “not made perfect without us” (Heb 11:40). Is it remotely possible that those who died “not having received the promise” (Heb 11:13) were actually more fervent than those who have received it? If the men of Nineveh will rise up in the day of judgment and condemn the generation who heard Jesus speak on earth, how will they address those who refused Him who is now speaking from heaven (Matt 12:41; Heb 12:25). If the queen of Sheba will rise up in the day of judgment and condemn those who did not go out of their way to go to Jesus in the flesh, what will she say to those who could have come to Him and learned from Him, and yet refused to do so (Luke 11:31; Matt 11:28-30)?

            We have here a record of the disciples looking intently upon Jesus as He faded from their view. They did it before they understood what was really happening. They did it before they received the Holy Spirit. They did it before Jesus gave repentance and remission of sins? They did it before Jesus was exalted at the right hand of God. Let no soul be so utterly naive as to imagine disinterest in the Lord of glory will be ignored in our generation (or any other), or that a person can ignore Jesus with impunity.

   TWO MEN IN WHITE APPAREL

            “ ^10b . . . behold, two men stood by them in white apparel.” Other versions read, “behold, two men in white clothing stood beside them,” ^NASB “when suddenly two men dressed in white stood beside them,” ^NIV “suddenly two men in white robes stood by them,” ^NRSV “two men came to them, in white clothing,” ^BBE “two men were found standing near them, in white garments,” ^NAB “two whiterobed men suddenly stood there among them,” ^NLT and “Suddenly, two angels stood beside them. They were dressed in white clothes.” ^IE

            When “the Word was made flesh and dwelt among us” (John 1:14), the angels came down to announce the event (Matt 1:20; Lk 1:26-38; 2:9-13). When there was imminent danger for the infant Jesus, angels became involved, directing the holy family on what to do (Matt 2:13,19). Immediately after his baptism, when Jesus was sorely tempted by the devil, “angels came and ministered unto Him” (Matt 4:11). When, on the eve of His betrayal and death, He prayed with “strong crying and tears,” and His sweat fell on the ground like thunderous drops of blood, “there appeared an angel unto Him from heaven, strengthening Him” (Heb 5:7; Luke 22:43,44). When He rose from the dead an angel descended from heaven and “rolled back the stone from the door, and sat upon it” (Matt 28:2). Two angels sat, one at the head, and one at foot, of the place where Jesus lay in the grave (John 20:12).

            It should certainly not surprise us that angels would appear when the Lord ascended into heaven. Angels, however, must make themselves apparent to men, for they are “spirits” (Psa 104:4; Heb 12:7) – and “a spirit hath not flesh and bones” (Lk 24:39).

TWO MEN

            Saints are reminded that angels can come to them in the form of men. “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb 13:2).

➪     Abraham once entertained three angels, who had the appearance of “three men” (Gen 18:2-33).

➪     Lot had two angels visit him, who also had the appearance of two men (Gen 19:1-17). Verses 5,8,10,12 and 16 refer to them as “men.” Verses 1 and 15 refer to them as “angels.” These were among the three “men” who had visited Abraham earlier (Gen 18:16,22).

➪     Joshua saw an angel; – no less than “the captain of the host of the Lord.” He appeared to Joshua as a man (Josh 5:14-15).

➪     Jacob once wrestled with “a man until the breaking of the day” (Gen 32:24). Hosea tells us that he was actually wrestling with an “angel” (Hos 12:4).

➪     An angel appeared to Manoah and his wife (Samson’s parents). In the thirteenth chapter of Judges, the messenger is referred to as a “man” (13:6,8,10-12). He is also referred to as an “angel” (13:3,9,13,15,16,17,18, 19,20,21).

➪     An angel spoke to Ezekiel, appearing as a man (Ezek 10;2-6).

➪     An angel came to Daniel, who appeared as a man (Dan 8:16; 10:5,18; 12:6-7). The book of Daniel even refers to Gabriel as “the man Gabriel” (Dan 9:21).

➪     Zecharaiah saw an angel who appeared as a man (Zech 1:10).

            I gather that these appearances were accommodations to the frailty of the natural man – a state brought on byh transgression. First, men have no natural faculty that permit them to behold angels, who are “spirits.” Second, were they able to behold angels as they really are, I do not doubt that their hearts would fail them for fear.

WHITE APPAREL

            These men were attired in white apparel. When Mary saw two angels sitting in the empty tomb, they were “in white” (John 20:12). When the women came to the empty tomb, they saw “a young man sitting on the right side,clothed in a long white garment” (Mark 16:5). John saw seven angels come out of the heavenly temple, “clothed in pure and white linen” (Rev 15:6).

            White is the predominate color of heaven, and speaks of purity and glory. When Jesus was transfigured, “His raiment was white as light” (Matt 17:2). Luke says it was “white and glistering” (Lk 9:29). The glorified saints are depicted as “clothed in white” (Rev 7:9,13) – robes that had been “washed” and made “white in the blood of the Lamb” (Rev 7:14). The glorified Son of man is presented as sitting on a “white cloud, having on His head a golden crown, and in His hand a sharp sickle” (Rev 14;14). The “righteousness of the saints” is portrayed as “fine linen, clean and white” (Rev 19:8). The glorified Christ, “called Faithful and True” is set forth as riding “a white horse” (Rev 19:11). His armies are said to ride “upon white horses, clothed in fine linen, white and clean” (Rev 19:14). The heavenly throne is described as “a great white throne” (Rev 20:11).

            These angels appeared as “two men,” but they had heavenly attire, and did not comport themselves as mere men. They were from a holy God and a pure realm, and even their appearance as men confirmed this to be the case.

            Can Jesus have so much attention from heaven, where there is not so much as one angelic spirit for whom He died, and yet be so little preferred among the race for whom He died? Ah, it is a bitter reality that I often pondered. The church is to be the premier exhibit of what the grace of God can do – not how much it is needed!

   WHY? WHY?

            “ ^11a Which also said, Ye men of Galilee, why stand ye gazing up into heaven?” Other versions read, “Men of Galilee, why do you stand looking into the sky?” ^NASB “Men of Galilee, why do you stand looking up toward heaven?” ^NRSV “Ye Galilean men, why stand ye and look toward heaven?” ^MRD “Men of Galilee, why are you standing there looking at the sky?” ^NAB and “Men of Galilee, why are you standing here staring at the sky?” ^NLT

            By this time, Jesus has no doubt disappeared from sight. Still, the disciples remain with their vision fixed upon the sky, hoping, no doubt, for yet another glimpse of their blessed Lord. Perhaps they had made a correlation between Elisha seeing Elijah being taken up, and themselves. Elisha was promised that if he saw Elijah “taken from” him, he would receive a double portion of his spirit. He did, in fact, see Elijah parted from him as “there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven” (2 Kgs 2:10-11). He then took of Elijah’s mantle that “fell from him,” and went his way to fulfill the role of a mighty prophet of God.

            The parallel is not a perfect one, for the disciples did not receive a double portion of the Spirit Jesus had. God did not give “the Spirit by measure unto Him,” so it was impossible to have a double measure of that Spirit (John 3:34). Still, they were going to enter into a ministry in which they would do “greater works,” because Jesus ascended back to the Father (John 14:12).

            The Spirit does not elaborate on the thoughts coursing through the disciples’ minds as they saw Jesus disappear from their sight in His ascent upward. It seems to me, however, that their minds were certainly not empty at the time.

            Now, the angels standing by them speak. They are not from earth, but they know what is going on in earth. They know who these men are, and where they are from: “Ye men of Galilee.” In their words, you sense a certain angelic consternation at the dulness of men. They have come from a realm that is filled with knowledge. They have been privy to the coming of the Messiah into the world, and they have a certain understanding of future events. Coming from the heavenly realm, where understanding and recollection are at a much higher level, it must be something like a trial to confront the slowness and dulness of men. They ask the men why they are standing and gazing up into heaven, even after the Savior had disappeared from their sight.

            Jesus had told the disciples where to go and what do to: “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49). It was now time to leave Bethany and head back to the city. The angels wonder why they have not done so, but remain “looking up toward heaven.” Jesus had passed into the domain that, for men in the flesh, can only be accessed by faith. Too, the corporeal presence of the Lord was to be experienced no more by them – as He had told them: “ye see Me no more” (John 16:9). The angels expect them to quickly return to Jerusalem, yet they remain with the eyes fixed on the heavens. These angels are not as tolerant of retarded responses as we poor mortals. They have questioned holy men concerning their ignorance (Zech 4:4-6,11-14; Rev 7:13-14).

   NOT A DIFFERENT JESUS

            “ ^11b this same Jesus . . . ” Other versions read, “This Jesus,” ^NASB and “This very Jesus.” ^WILLIAMS

            There was a sense in which Jesus was different following His resurrection. Now He was “alive for evermore” (Rev 1:18). Sometimes He was not recognizable because “He appeared in another form” (Mk 16:12), and “their eyes were holden that they should not know Him” (Luke 24:16). Until she heard Him speak her name, Mary thought He was “the gardener” (John 20:15). He had suddenly appeared in the room with the disciples when the doors were “shut” (John 20:19), something He had never done prior to His death.

            Following His resurrection, when Jesus appeared to His disciples, they “supposed they had seen a spirit.” It was then that He said to them, “And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold My hands and My feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken, He showed them His hands and His feet” (Luke 24:37-40). It was the “same Jesus” with whom they had walked for over three years.

            Now the angels tell them they have a word to say about this “same Jesus.” He has taken back His life, according to the commandment delivered to Him (John 10:17-18). In some respects He appeared different, but essentially, He was the same – the same Person, the same agenda, and the same purpose.

   TAKEN UP INTO HEAVEN

            “ ^11c . . . which is taken up from you into heaven . . . ” Other versions read, “who has been taken from you into heaven,” ^NASB “who was taken up from you into heaven,” ^NRSV “who was received up from you into heaven,” ^ASV “Jesus has gone away into heaven,”^LIVING “carried away from you into heaven,” ^IE and “Who was caught away and lifted up from among you into heaven.” ^AMPLIFIED

            As already established, this is a pivotal point of sound doctrine. Although Jesus is with His people, even unto the end of the world (Matt 28:20), He Himself is “in heaven.” He presently dwells in our hearts “by faith” (Eph 3:17), but He Himself is in heaven. Christ “in you” is “the hope of glory” (Col 1:27), but He Himself is in heaven. Our experience of Jesus is one of faith, not of sight or of touch. Recently, certain American preachers and teachers have been referring to “the tangible presence of Jesus,” and “the tangible presence of the Spirit.” This is foolish talk and, at the very best, is spoken out of ignorance. The word “tangible” means “capable of being touched: able to be perceived as materially existent, especially by the sense of touch.” ^{MERRIAM-WEBSTER}

            Prior to His ascension, Jesus was present with His disciples in a “tangible” way. John wrote of that circumstance, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life” (1 John 1:1). Following His resurrection, Jesus appeared in a tangible manner to His disciples. He told them, “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (Luke 24:39). He was with them tangibly.

            Now, however, Jesus has been “taken up from” us “into heaven.” He is no longer with us in a tangible way. He cannot be accessed or perceived by any human senses – He has been taken from us! Human sight cannot see Him. Human touch cannot feel Him. Human ears cannot hear Him. Human smell cannot detect Him. Even if He speaks to men from heaven, as He did to Saul of Tarsus, they must be made to hear and understand His voice by supernatural means. If some person upon earth sees Him, like Stephen when he was being stoned, it both private and miraculous. He has been taken up from us.

            Jesus is “in heaven!” A special point is made of this. Our understanding of Jesus is to include this key ingredient: He is in heaven.

➪     “So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God” (Mark 16:19).

➪     “And it came to pass, while he blessed them, He was parted from them, and carried up into heaven” (Luke 24:51).

➪     “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb 9:24).

➪     “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him” (1 Pet 3:22).

            The Scriptures affirm that “God is in heaven” (Eccl 5:2), and Jesus is at His “right hand” – having been seated there with great power and glory (Mk 16:19; Acts 2:33; 7:55-56; Rom 8:34; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1 Pet 3:22). There He is reigning over all.

            How, then, can a person be resting in Jesus and have his affection placed on earthly things? If Jesus is in heaven, how is it possible for a person who has faith to focus upon this world? To attempt such a thing is like Peter turning his eyes from Jesus to the storm while he was walking on the water. As soon as he did this, he began to sink! Likewise, the person whose attention is diverted from Jesus, who is in heaven, to the things of this world will surely begin to sink. This is the reason for all backsliding (Jer 14:7), every case of a person being overtaken in a fault (Gal 6:1), and every occasion of sin (1 John 2:1). It is why men “draw back” (Heb 10:39), “fall” (Heb 4:11). “depart from the faith” (1 Tim 4:1), and leave their “first love” (Rev 2:4).

            It is time to get the psychoanalysts out of the church. There is no place for them among the redeemed. Aberrant behavior is directly traceable to self-interests and a worldly mind-set. See, Jesus is “in heaven,” and therefore it is not possible to be holy, in god’s favor, or provided with Divine benefits unless your affection is placed there.

            Jesus has been “taken up” from the world and the access of all who make it their home. As soon as men cease to live within a lively awareness of that reality, spiritual life begins to wane, and all spiritual resources are out of reach.

   HE SHALL COME AS HE HAS GONE

            “ ^11d . . . shall so come in like manner as ye have seen Him go into heaven.” Other versions read, “will come in just the same way as you have watched Him go into heaven,” ^NASB “will come back in the same way you have seen Him go into heaven,” ^NIV “shall so come in like manner as ye beheld Him going into heaven,” ^ASV “will come again, in the same way as you saw Him go into heaven,” ^BBE “shall thus come in the manner in which ye have beheld Him going into heaven,” ^DARBY “will return in the same way as you have seen Him going into heaven,” ^NAB “will come in just the same way as you have watched Him go into heaven,” ^NAS “And someday, just as you saw him go, He will return!” ^NLT and “and some day, just as He went, He will return,” ^LIVING

            The holy angels know that Jesus is going to return from heaven. In fact, they will accompany Him (Matt 16:27; 2 Thess 1:7). He will come in all of His glory, accompanied by the glory of the Father and that of the angels as well (Lk 9:26). We are even told that an angel will announce the time in which the world will be reaped. “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in Thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And He that sat on the cloud thrust in his sickle on the earth; and the earth was reaped” (Rev 14:14-16).

            When Jesus was with His disciples, He told them that He was going to come again “from heaven.”

➪     “For the Son of man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works” (Matt 16:27).

➪     “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory” (Matt 25:31).

➪     “For whosoever shall be ashamed of Me and of My words, of him shall the Son of man be ashamed, when He shall come in His own glory, and in his Father's, and of the holy angels” (Luke 9:26).

➪     “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3).

Apostolic Doctrine Declares It

            This was also a critical point of apostolic doctrine. There is no room for a theology that omits or confuses this!

➪     “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ” (1 Cor 1:7).

➪     “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (1 Cor 4:5).

➪     “For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come” (1 Cor 11:26).

➪     “And to wait for His Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come” (1 Thess 1:10).

➪     “When He shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (2 Thess 1:10).

➪     “For yet a little while, and He that shall come will come, and will not tarry” (Heb 10:37).

            Now the angels announce that Jesus will return in the same way the disciples have seen Him leave.

WITH THE CLOUDS

➪     “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Mat 24:30).

➪     “Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Mat 26:64).

➪     “And then shall they see the Son of man coming in the clouds with great power and glory” (Mark 13:26).        

➪     “Behold, He cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen” (Rev 1:7).

WITH THE HOLY ANGELS

➪     “For the Son of man shall come in the glory of His Father with His angels; and then he shall reward every man according to his works” (Mat 16:27).

➪     “When the Son of man shall come in His glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (Mat 25:31).

➪     “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of Him also shall the Son of man be ashamed, when He cometh in the glory of His Father with the holy angels” (Mark 8:38).

➪     “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels” (2 Thess 1:7).

VISIBLY

➪     “Which in his times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords” (1 Tim 6:15).

➪     “Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen” (Rev 1:7).

➪     “And said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: For the great day of His wrath is come; and who shall be able to stand?” (Rev 6:16-17).

            Just as surely as heavenly personalities were acutely aware of Christ’s return to heaven (Dan 7:13-14), so all personalities on earth will be aware of His return here. It simply is not possible to hide a Jesus who appears in “all of His glory,” together with the Father’s glory and that of the holy angels (Lk 9:26). To suggest the possibility of such a thing betrays an abysmal ignorance of Christ’s glory, and insults the faith and intelligence of “God’s elect” (Rom 8:33; Tit 1:1).

            Many professed “Christian” teachers have neutralized the powerful effects of the knowledge of Christ’s return with their theories and traditions. They have so muddied the theological waters that when some people hear of Jesus coming back, they think of these things:

➪     The antichrist.

➪     The tribulation.

➪     The rapture.

➪     A glorified kingdom on earth.

➪     A glorified Christ perceived by men the flesh.

➪     A war between Jesus and men.

➪     Pre-millennialism – a return before the millennium.

➪     Post-millennialism – a return after the millennium.

➪     A-millennism – a return during the millennium.

            Whatever may be said of these view, the Holy Spirit has not spoken of the return of Christ within such contexts. That is not the “manner” in which He left, and it will not be the manner in which He returns. The angels know this, and the church should not it as well! The church, as the appointed “pillar and ground of the truth” (1 Tim 3:15), and is responsible for delivering a proper view of the return of the Lord. This subject should be clear in the minds believers, and should be driven into the conscience of unbelievers. The fact that these conditions do not exist negate much of the modern church’s profession. If the modern church is not clear about such a central thing as Christ’s return, how can we be sure it is clear about anything?

Buttressing the Point

            I understand that this may appear too strong. However, God has spoken to this matter, and there can be no question about it.

            In the book of Hebrews, the Spirit says three central things about Christ. They concern what He has done, what He is doing, and what He will do. They are also referred to as His appearings, He IS appearing. He HAS appeared, and He WILL appear.

➪     WHAT HE IS DOING. “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (Heb 9:24).

➪     WHAT HE HAS DONE. “Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself. (Heb 9:25-26).

➪     WHAT HE WILL DO. “And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation” (Heb 9:27-28).

            In which of these appearings do you feel God allows for us to be wrong, or in error? What is there in all of God’s Word that suggests we can be incorrect in our view of the Son of God? If God has given us “the record of His Son,” is it one that is so vague that differing views can be entertained of that record, and the individual still be honored by God?

            If it is true that faith in Christ is essential (Gal 3:26; Col 1:4; 2:5), can that faith be founded upon an improper perception of Jesus? There is really no need to labor this point. A Jesus that does not precisely conform to the “record” God has given of Him is nothing more than “another Jesus” (2 Cor 11:3) – a “Jesus” that cannot possibly save.

            If angels, to whom the salvation of Christ does not apply, have an understanding of the fact and manner of Christ’s return, what possible justification can there be for those for whom the salvation was wrought being ignorant of it? What would lead any person to imagine that such a condition is acceptable, or that salvation provides for such ignorance?

            In view of this text, I cannot conceive of holy angels being unconcerned about such a situation – and remember, they are our ministers. It is possible that our spiritual condition bears upon their ministry to us.

  CONCLUSION

            The beginning of this grand book has provided a kind of index that will be seen throughout of its recorded events. According to Divine purpose, and in strict accord with Christ’s ministry, He Himself would be both the substance ands incentive of all valid labor. His disciples would labor with a keen awareness of these realities.

➪     What Jesus had accomplished by the sacrifice of Himself.

➪     That He is presently in heaven, mediating the New Covenant, making intercession for the saints, and governing the Kingdom.

➪     That He will come again, bringing His reward with Him, and holding all men in strict account.

            At no point will they embark on any mission, or deliver any discourse, that ignores these realities. Circumstances will not be allowed to upstage what Jesus IS doing, ignore what He HAD done, or leave people unprepared for what He WILL do. That, in turn, sets the tone for the work of the church throughout all ages. It is a direction established by heaven, revealed by the Lord Jesus, and facilitated by the Holy Spirit.

            Throughout history, the church has been diverted from this Divine focus. This has been owing to the activity of the powers of darkness, which have broke forth in power because of the carnality and ignorance that was found in the professing church. False prophets and pretentious leaders have been used by the devil to shine the theological spotlight on things other than the Son of God. As a result all manner of erroneous doctrines and traditions have erupted like Mount Vesuvius. There have even been whole periods of time when it appeared as though the church had been totally corrupted. The Dark Ages, for example, was a era described as being “A period of intellectual darkness and barbarity.” It extended from the collapse of Roman civilization until the period of the Renaissance – a staggering span of 1,000 years. During this time religious superstition and a hierarchy of authority dominated Christianity. Christ was no longer central in Christendom, but the church itself became primal. Yet, as in all ages, there remained a “remnant according to the election of grace” (Rom 11:5).

            It was not until the sixteenth century, with the rise of the Reformation Movement that some measure of freshness, understanding, and life, was injected into the mainstream of Christianity.

            Toward the eighteenth century, another blow was struck to the emphasis of Christendom. A period referred to as “The Enlightenment” rose on the horizon of human thought. The French led out in this period, exalting human reason to the throne, and expelling religion from the intellectual scene. In the wake of this movement “Higher Criticism” made its entrance. This approach subjected the Scriptures to human assessment, and thus was born the plethora of Biblical footnotes referring to “older and better manuscripts,” together with the exclusion of such texts as Mark 16 and John 8 from the Scriptures. This particular approach accents the “original language” or “original text” of Scripture, even though there is not so much as a single page of an original manuscript in all of the world. This approach is a major diversion in our day.

            Lest I be unduly distracted in this brief digression, let me make the real point. What happened in all of these deviations was that Christ was moved to the back room of theology. Commensurate with all of these misplaced emphases, what Christ had accomplished in His death became obscure, or, at the very least, distorted. What Christ is presently doing became virtually unknown. The declared reality of His return became the basis for a phenomenal amount of speculation and religious opinion – things that have now been codified and imposed on professing Christians, who themselves are without understanding.

WHY SAY THESE THINGS?

            Why is it necessary to say such things. Are not such observations nothing more references to meaningless history? Indeed not! My point is that the book of Acts presents the very real work of God. It gives us the context of valid labors for the Lord. It identifies how people with pure minds and good hearts thought. This is how God REALLY works, now that Jesus has been enthroned at His right hand, invested with all power in heaven and earth, and given as Head over all to the church.

            If we read the book of Acts with the modern church in mind, we will not get much out of it, for that kind of church is not found this volume. If we read it with current religious trends in mind, it will appear nothing more than a record of the way things “used to be.” We will not be confronted with an institutionalized church, formalized Christian education, religious careers, and religious businesses and specialized endeavors. This is a record of how the Lord Jesus worked through His disciples by means of the Holy Spirit. It will not dignify human thought, but Divine purpose. It will not exalt an institution, but the Lord Jesus Christ Himself. It will not smother us with cultural concerns, but subject our minds to the truth, the source of that truth, and its power among men.