The Book of Acts
Lesson Number 3
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
THE DISCIPLES RETURN TO JERUSALEM
INTRODUCTION
After being commanded by Him to tarry in Jerusalem until they were endued with “power from on high,” Christ’s disciples, had witnessed His ascension into heaven. At this time, the world was on the verge of being impacted by a revolutionary and powerful message. It would be delivered by those who were invested with Divine power.
DIRECTED FROM WITHIN
These people, though accustomed to being in the bodily presence of the Lord, would embark upon their mission without that visible and tangible presence. They would not be directed from without, as they were when Jesus was “among” them, but would be empowered and directed from within.
The New Covenant is “new” in every way. The covenant itself is not one of worldly prosperity and visible impressions. It is not a covenant that is established upon signs and wonders, and sensible manifestations – even though such things do occur. This is a covenant in which an essential change is wrought in the people themselves. All of the activities of those who participate in that covenant reflect that essential change.
Lest we forget the nature of the New Covenant, or are unduly impressed by those pretending to represent the Lord Jesus, let your heart again ponder the covenant under which Christ’s messengers will operate. Everything about their activities will confirm the reality of these characteristics.
➪ The mind would be effected. “I will put my laws into their mind” (Heb 8:10a). That is, the people will think differently. Their thoughts reflect the mind and law of the Lord. Their thinking is in strict harmony with the word of the Lord. The way in which they think, as well as the substance of their thoughts, will be in accord with the mind and will of the Lord. Their thoughts and meditations would be “acceptable” in the sight of the Lord (Psa 19:14).
➪ The heart would be effected. “and write [My laws] them in their hearts” (Heb 8:10b). That is, the affections, desires, preferences, and objectives of the people will be wholly altered. They would have an appetite for the Word of the Lord, desiring it more than their “necessary food” (Job 23:12). Their “delight” would be in the “law of the Lord” (Psa 1:2), and they would “love” it with zeal and consistency (Psa 119:97). The people will want to obey the Lord.
➪ God would be their God. “I will be to them a God,” or “I will be their God” NKJV (Heb 8:10c). That is, the people would not consider any other god, or be drawn away from the true God. The real God would be their preference, the One they confessed, and the only One they served.
➪ They will be God’s People. “ . . .they shall be to me a people” (Heb 8:10d). That is, God will freely identify Himself with the people, not having to confess their recalcitrance as He did with Israel (Ex 32:9; 33:3,5; Deut 9:13; Isa 30:9; 65:2; Rom 10:21).
➪ They would ALL know the Lord. “And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest” (Heb 8:11). That is, they would all be acquainted with the Lord, know His ways, and walk with Him.
➪ Sins would be Forgiven and Remembered no more. “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Heb 8:12). That is, sin would be put away, the conscience purged, and justification from all things realized.
It is within the framework of this covenant that Christ’s laborers would conduct their affairs. They would speak with circumcised and illuminated hearts. They would teach with understanding and insight. All of this would be made possible through the power of the Holy Spirit who would come upon them.
THEY SPEAK FROM WITHIN
From their bellies would “flow rivers of living water” (John 7:38). They would, in the ultimate sense, fulfill the words spoken to Job by Elihu the son of Barachel the Buzite: “For I am full of matter, the spirit within me constraineth me. Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles” (Job 32:18-19). Solomon’s words would be brought to their ful measure: “The mouth of a righteous man is a well of life” (Prov 10:11). They would set the tone for “the day of salvation,” with joy drawing “water out of the wells of salvation” (Isa 12:4). In fulfillment of Zechariah’s prophecy, “living waters shall go out from Jerusalem” (Zech 14:8).
THEY WERE ORIENTED FOR THIS
Throughout their tenure with Jesus of Nazareth, they had been oriented for this time – even though they were not as aware of that orientation as they now would be. The Spirit moved Mark to write this concerning the apostles: “And He ordained twelve, that they should be with Him, and that He might send them forth to preach” (Mark 3:14).
It is true that Jesus, upon returning to heaven, was going to empower them by sending His Spirit to dwell within them. As He Himself said, “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). Again He said, “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).
However, there was a three and one-half year investment in these men before they were given the Holy Spirit. They were exposed to the Divine manner – to the compassion of the Lord, as well as His indignation with pretentious religion. They beheld the subjection of the spiritual underworld to Him, and how readily it yielded to His authority.
It appears as though precious few people have suddenly been wafted into spiritual maturity and empowerment. Many of Christ’s disciples were disciples of John first, readying them to become Christ’s own disciples. As it is written, “Again the next day after John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus” (John 1:35-37). John goes on to tell us that one of those disciples was “Andrew, Simon Peter’s brother” (John 1:40).
A Point to be Seen
Suffice it to say, there is something to be seen in all of this. It is not proper to expect to make great spiritual strides without some investment of your person. Mediocre disciples are nothing more than the result of second-rate interest and investment. If you want a lot from the Lord, then you must give Him a lot of yourself.
ORDINARY, YET EXTRAORDINARY
From the standpoint of the flesh, these people were ordinary, but in a few days, they would be transformed into bold and effective witnesses. When the Spirit of God came upon them, they would be anything but ordinary.”
From this very hour, they will begin conducting their affairs with insight and great expectation. Jesus would no sooner leave them than they would begin doing exactly what He said. They would even be led to fulfill a need of which Jesus had not specially told them.
Now we will begin to see how the people of God go about their lives with an absent Jesus – present with them only in Spirit, and out of the reach of their senses. Keep in mind, this is not how they have lived during the past three and a half years. There have been very few times when they were required to launch out without the physical presence of Jesus – as when they were sent across the sea by themselves (Mk 6:46-48). Now, however, they would live out the rest of their lives in the service of the risen Christ – while they are “absent from the Lord” (2 Cor 5:8).
The presence of Jesus with them during the previous forty days has had a calculated effect upon their persons. Even while they wait for “the promise of the Father,” there will be a marked difference in their thinking and conduct.
These disciples will not set up an accountability network, or pass out a list of rules and regulations among themselves. They will operate within the framework of faith’s awareness of the Person of the glorified Christ, and His words to them while He was with them. We will behold how men live by faith.
OBEDIENT DISCIPLES
“ 1:12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey.”
Having been told by the heavenly messengers that they would see Jesus again – at the appointed time – they commence the time of waiting. Jesus had told them what to do during the next few days, and now they were to commence the doing of it.
MEMORIALS
The disciples do not linger on the Mount of Olives, nor do they build a shrine there, as some professed Christians are wont to do. In fact, there have even been holy men who erected monuments to the occasions of Divine deliverance and revelation.
JACOB. When Jacob “went out of Beersheba, and went toward Haran,” the Lord appeared to him in a dream, confirming the extension of the Abrahamic covenant through him. It so impressed the patriarch that he took the stone he had used for a pillow “and set it up for a pillar, and poured oil upon the top of it.” He called the name of the place Bethel, and made a monument of the stone. “And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee” (Gen 28:22).
MOSES. When Moses received the Law he made a holy monument to the occasion. “And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD” (Ex 24:4-5).
ISRAEL. When Israel crossed over in to Canaan, according to the word of the Lord through Moses, they assembled some very large stones, plastering them with plaster, and writing upon them all the words of the Law. They also build an altar there with untooled stones (Deut 27:1-6).
JOSHUA. When Israel went into the promised land, the Lord commanded Joshua to have a chosen man from each of the twelve tribes take a stone from the middle of the Jordan – where the priests feet stood as they crossed over. They then erected these stones as a sort of memorial to their crossing. When children of future generations inquired about these stones, the people would testify to the parting of the Jordan, and of their crossing over it into the promised land (Josh 4:1-9).
JOSHUA. After entering the promised land, Joshua gathered the people together in Shechem. There he made a covenant with them to do all the words of the Lord. To mark the occasion, Joshua wrote all of the words of the covenant in a book, took a great stone and set it up under an oak tree. That stone became a witness to the people (Josh 24:25-27).
SAMUEL. During the days of the Judges, when Israel had soundly defeated the Philistines, Samuel “took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us” (1 Sam 7:12).
However, even though the occasion we are considering transcended all of those former occurrences, yet there was no monument or pillar erected on the Mount of Olives. The disciples left the Mount without establishing a visible memorial on it – something that was completely out of harmony with the conduct of many righteous people of the past. Why was this so?
The nature of the New Covenant does not allow for the accent of visible things. It is a covenant in which the heart and mind are the prominent part. While there is nothing inherently evil about memorials as established prior to Christ, they are of a lower order, necessitated because of the rarity of faith. In Christ there are two visible ordinances that are, in one sense of speaking, memorials. They differ, however, from the kind of memorials mentioned above. They are baptism and the Lord’s table. While both of them can be seen with the eye, their power is found in their spiritual nature.
Our Baptism
Baptism identifies a point in time when we came into Christ (Gal 3:27a), put on Christ (Gal 3:27b), our sins were washed away (Acts 22:16), we received the Holy Spirit (Acts 2:38), realized the circumcision of Christ (Col 2:11-12), and were placed in the body of Christ (1 Cor 12:13). When we ponder our baptism with a mind that is “controlled by the Spirit” NIV (Rom 8:6), we realize that we became “dead to sin,” and therefore can “live no longer therein” (Rom 6:2-7). We also are brought to the conclusion that we are now “alive unto God” as well as “dead indeed unto sin,” and are therefore morally obligated to yield our “members as instruments of righteousness unto God” (Rom 6:8-13). Thus, our baptism does for us what stone monuments did for holy men of old, who lived in inferior times and under an inferior covenant. This difference, however, exists. Our baptism is not something we built, but something we “obeyed from the heart” (Rom 6:17).
The Lord’s Table
Here is an ordinance in which our memories become intensely active. It is not the table itself that provokes the memory, but eating and drinking what has been spread upon it. “ Take, eat: this is My body, which is broken for you: this do in remembrance of . . . This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me” (1 Cor 11:24-25). There is a very real fellowship, or “communion” that takes place at this table – a “communion” in which we realize afresh our participation in the benefits that flow from the death of Christ. Therefore we read of “the communion of the blood of Christ” and “the communion of the body of Christ” (1 Cor 10:16). Additionally, at this memorial we openly proclaim our embrace of the death of Christ, and our anticipation of Him coming again: “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). The “table of the Lord,” therefore is to us what memorial pillars and stones were to the godly in past ages. Again, it is different in that it is not something we build or erect, but something we do with devout resolution and purpose.
Why Say These Things?
I have said these things because we are embarking upon the review of a book that details the activities of those living under a new and better covenant. There will be occasions when the apostles must confront the tendency to cling to the manners of the Old Covenant – something that is strictly forbidden under the better testament.
Even in the words we now will consider, there appears to be a marked separation from the old order. There is no request to build a tabernacle on the mountain, as when the disciples witnessed Moses and Elijah returning from the unseen world to speak with Jesus (Matt 17:4; Mk 9:5; Lk 9:33). None of those who were present gathered stones to erect a pillar, devoted to the remembrance of the marvelous ascension of Christ into heaven. No one considered erecting plastered stones in memory of Jesus lifting up His hands and blessing them there. Their hearts were already being reshaped, so that they thought differently about spiritual epochs.
THEY RETURNED TO JERUSALEM FROM THE MOUNT
“Then returned they unto Jerusalem from the mount called Olivet . . . ” Other versions read, “Then they returned to Jerusalem from the hill called the Mount of Olives,” NASB “Then they returned to Jerusalem from the mount called Olivet,” NIV “Then they went back to Jerusalem from the mountain named Olivet,” BBE “And afterwards they returned to Jerusalem from the mount called the place of Olives,” MRD “So from the Mount of Olives, as it is called, they went back to Jerusalem,” NJB “The apostles were at the Mount of Olives when this happened,” NLT “Then the apostles went back to Jerusalem from Olive Mountain,” IE and “Then [the disciples] went back to Jerusalem from the hill called Olivet.” AMPLIFIED
They Returned
In his gospel, Luke tells us how the disciples returned: “And it came to pass, while He blessed them, He was parted from them, and carried up into heaven. And they worshiped Him, and returned to Jerusalem with great joy” (Luke 24:51-52).
They Worshiped Him
Even though Jesus had ascended out of their sight, “they worshiped Him!” – even though they did not see Him. This was something they had never done before. Previously some of His disciples “worshiped Him” “when they SAW Him” (Matt 28:17). When the Lord calmed the storm following walking to the disciples on the water, the disciples “came and worshipped Him” (Matt 14:33). Now, however, they worship a Jesus they could not see. It was the beginning of a new epoch!
With Great Joy
On the eve of His betrayal, the disciples had sorrowed when He told them He was going away. “But now I go my way to Him that sent Me; and none of you asketh Me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart” (John 16:5-6). He also told them, “ye shall be sorrowful, but your sorrow shall be turned into joy” (John 16:20). Now the very disciples who were sorrowful when informed their Lord was leaving them, are rejoicing even though He had, in fact, left them. A new era had begun!
In The Temple
In his gospel, Luke also say, “And were continually in the temple, praising and blessing God. Amen” (Luke 24:53). We know this refers to the period prior to Pentecost, for Lukesays his gospel covers activities through Christ’s ascension (Lk 1:1-2). This verse, therefore, refers to the ten days that followed Christ’s ascension, until the day of Pentecost.
What a change had been wrought in the disciples! Cleopas and his friend were in a state of despair after Christ’s death (Lk 24:17-24). On the day of the resurrection, the disciples were behind closed doors “for fear of the Jews” (John 20:19). But now that Jesus has ascended, visibly leaving their presence, they “stayed continually at the temple, praising God” NASB (Luke 24:53). Surely, a new day was beginning!
A SABBATH DAY’S JOURNEY
“ . . . which is from Jerusalem a sabbath day's journey.” Other versions read, “a Sabbath day's walk from the city,” NASB “which is near Jerusalem, a Sabbath day's journey away,” NIV “which was near to Jerusalem, and distant from it about seven furlongs,” MRD “a short distance away, no more than a Sabbath walk,” NJB “so they walked the half mile back to Jerusalem,” NLT “[This mountain is about three-quarters of a mile from Jerusalem,” IE and “which is near Jerusalem, [only] a Sabbath day’s journey (three-quarters of a mile) away.” AMPLIFIED
A Sabbath day’s journey was 2,000 cubits from one’s house or domicile, or 1000-1200 yards, or around 1/2 to 3/4 of a mile. The following is an explanation of “Sabbath day’s journey,” and of the manner in which it was determined. This was all the result of human interpretation, not Divine iteration.
EXPLANATION of SABBATH DAY’S JOURNEY
Used only in Acts 1:12, where it designates the distance from Jerusalem to the Mount of Olives, to which Jesus led His disciples on the day of His ascension. The expression comes from rabbinical usage to indicate the distance a Jew might travel on the Sabbath without transgressing the Law, the command against working on that day being interpreted as including travel (see Ex 16:27-30). The limit set by the rabbis to the Sabbath day's journey was 2,000 cubits from one's house or domicile, which was derived from the statement found in Josh 3:4 that this was the distance between the ark and the people on their march, this being assumed to be the distance between the tents of the people and the tabernacle during the sojourn in the wilderness. Hence, it must have been allowable to travel thus far to attend the worship of the tabernacle. We do not know when this assumption in regard to the Sabbath day's journey was made, but it seems to have been in force in the time of Christ. The distance of the Mount of Olives from Jerusalem is stated in Josephus (Ant., XX, viii, 6) to have been five stadia or furlongs and in BJ, V, ii, 3, six stadia, the discrepancy being explained by supposing a different point of departure. This would make the distance of t from 1,000 to 1,200 yards, the first agreeing very closely with the 2,000 cubits. The rabbis, however, invented a way of increasing this distance without technically infringing the Law, by depositing some food at the 2,000-cubit limit, before the Sabbath, and declaring that spot a temporary domicile. They might then proceed 2,000 cubits from this point without transgressing the Law.
And in some cases even this intricacy of preparation was unnecessary. If, for instance, the approach of the Sabbath found one on his journey, the traveler might select some tree or some stone wall at a distance of 2,000 paces and mentally declare this to be his residence for the Sabbath, in which case he was permitted to go the 2,000 paces to the selected tree or wall and also 2,000 paces beyond, but in such a case he must do the work thoroughly and must say: "Let my Sabbath residence be at the trunk of that tree," for if he merely said: "Let my Sabbath residence be under that tree," this would not be sufficient, because the, expression would be too general and indefinite (Tractate `Erubhin 4:7).
OTHER SCHEMES for extending the distance have been devised, such as regarding the quarter of the town in which one dwells, or the whole town itself, as the domicile, thus allowing one to proceed from any part of the town to a point 2,000 cubits beyond its utmost limits. This was most probably the case with walled towns, at least, and boundary stones have been found in the vicinity of Gaza with inscriptions supposed to mark these limits. The 2,000-cubit limits around the Levitical cities (Num 35:5) may have suggested the limit of the Sabbath day's journey also. The term came to be used as a designation of distance which must have been more or less definite. INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA
The graphic of “A Sabbath Day’s Journey” illustrates the manner of calculation described in the above section (“Other Schemes).” The city, in this case, was viewed as a circle. An imaginary box was then drawn around the city. The distance of the “Sabbath Day’s journey” was then calculated from the corner of the box Northward (a to f). It was not permitted to be calculated as an angle (a to e). The reason for this was that it made allowance for a slightly longer “journey” (b to f). This indicated that the real intent of the interpretation was not to strictly fulfill the Law. Rather the intention was to give as much allowance to the individual as was possible without actually breaking the Law. Note the assumptions of the makers of this tradition.
➪ That the prohibition of work on the Sabbath day included traveling.
➪ That the distance between the ark of the covenant and the people (when crossing Jordan into Canaan) was a standard distance.
➪ The distance of 2,000 cubits was assumed to be the distance between the tents of the people and the tabernacle around which they were pitched.
➪ The rabbi’s increased the distance by placing some food at the 2,000-cubit limit, and declaring that a temporary domicile.
➪ If traveling, the individual could select a wall or a tree at a distance of about 2,000 paces, and declare that his domicile.
➪ An elaborate calculation was made by making the town an imaginary circle, then placing an imaginary square around it. The calculation was then made to give the greatest possible advantage to the individual.
AN EXCELLENT EXAMPLE OF THE TRADITIONS OF MEN
Here we have a most excellent example of the traditions of men, and the reason for their development. Men form their religious tradition by starting with something God said. Then they attempt to weave their own opinion together with that word, finally concluding with a tradition that, they say, is as binding as the Word of God itself.
The Initial Building Block
Here is the word the Lord with which the rabbis started. “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it” (Ex 20:8-11).
Notice, there is not a single word about travel. Yet, the human mind is most imaginative, and the heart of natural men is “deceitful above all things, and desperately wicked” (Jer 17:9). Religious men have this penchant for making applications, even if they have to force them into the revelation of God itself. Further, they have no compunctions at all about binding them upon men, even doing so in the name of the Lord.
Adding Another Building Block
The Jewish teachers took the Sabbath day instructions, and then merged them with instructions given for the gathering of manna during the forty-year wilderness wandering. “And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. So the people rested on the seventh day” (Ex 16:27- ). Now, they conclude that even though the Israelites were commanded to stay in their tents on the Sabbath day (in regard to gathering manna), the fact that they did, in fact, leave their tents, indicated that travel was allowed within the perimeter of the camp. They had abused this allowance by looking for manna, but the travel itself was allowed.
Adding Another Building Block
Now, the Rabbis must come up with a legitimate traveling distance. It must be as lenient as possible, giving every advantage to themselves. Therefore, they take a text from the book of Joshua that had to do with traveling. When Israel crossed Jordan, a certain distance had to remain between the people and the ark of the covenant, that was being carried by the priests. “Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore” (Josh 3:4). That seemed like a comfortable distance – one with which they could live. Therefore 2,000 cubits was set as the distance of legitimate travel on the Sabbath day.
Adding An Assumption
Working with these three building blocks, some human assumption was also required. The first assumption was that the Sabbath day commandment was, in fact, addressing the matter of travel.
Adding Another Assumption
To this, another assumption was added – namely that the distance between the people and the ark of the covenant was also the distance established between the encampment of the Israelites and the tabernacle, which was in the center of the camp.
Adding Another Assumption
Yet another assumption is made, namely that the rules were more lenient for someone who was traveling on the Sabbath day. They were thus allowed to establish a temporary place of residence, and do their calculations from that point.
Adding Another Assumption
The additional assumption that men were free to create the most favorable scenario with their own calculations was also added. They could assume the city was a circle, assume it was proper to have an imaginary square around it, and assume that through mathematics they could produce a rule that favored men the most.
Thus we see what fleshly cunning is employed in the development of “the traditions of men.” Jesus said that men must “lay aside the commandment of God” in order to “hold the tradition of men” (Mk 7:8). He also told scribes and Pharisees that they “transgressed the commandment of God BY” their tradition (Matt 15:3), and “made the commandment of God of none effect” by it (Matt 15:6). With even more strength He affirmed, “Full well ye reject the commandment of God, that ye may keep your own tradition” (Mark 7:9).
Paul warned the church that the “tradition of men” has a spoiling effect upon believers. That is, they “cheat” NKJV them, by taking from them things essential for life and godliness. They take man “captive,” relying upon the “philosophy and empty deception” of men NIV (Col 2:8). It is particularly important that professing “Christians” give heed to these words. We are living in a period when there is an astounding dominance of religious tradition, making it a most dangerous time.
During the days of Jehoiada, the priest, he established “keepers of the watch” to guard the king’s house and the house of the Lord (2 Kgs 11:7-9). They were to “go forth on the Sabbath,” but not a word was said about any distance they traveled, or considerations that were to be given at that time.
During the time of Nehemiah, there were certain merchants who came into the city “to sell.” Even though the people were mingling about in the city on the Sabbath, Nehemiah determined they would not buy anything from these greedy merchants on that day. There was not, however, any mention of how far the people could walk on the Sabbath (Neh 10:31). Again, when Nehemiah saw the people treading wine presses on the Sabbath, and bringing in sheaves and “loading them on donkeys,” he “testified against them.” No mention was made of the distances they traveled, but only to the work that they did – work that was expressly forbidden for both man and beast on the Sabbath day.
Jeremiah forbade the people to bear a burden or do any manner of work on the Sabbath, but said nothing about how far they could travel (Jer 17:21-22,27).
Why Is A Sabbath’s Day Journey Mentioned Here?
This is the only reference to “a Sabbath day’s journey” in all of Scripture. There is not the slightest hint of it anywhere else. Not a syllable is mentioned in the Law or the Prophets concerning an appropriate distance to travel on the Sabbath day. Why is it mentioned here?
In mentioning this fact – that the Mount of Olives was a Sabbath’s journey from Jerusalem – Luke is not condoning the tradition. This was rather a means of declaring to Theophilus the distance the disciples traveled back to Jerusalem. They did not return on the Sabbath day, so the statement has no relevance from the standpoint of Law.
Jesus made various appearances to His disciples for forty days following His resurrection. He rose from the dead on the first day of the week (Sunday). The day of Pentecost, fifty days after the Passover, would occur on the first day of the week. Ten days prior would be on a Friday. This reference, then, is nothing more than a means of measurement. It also suggests that, should the scribes and Pharisees be privy to their trip, they could find no fault with them, even if they used their tradition to judge them.
THEY WENT INTO AN UPPER ROOM
“ 13a And when they were come in, they went up into an upper room . . . ” Other versions read, “And when they had entered, they went up into the upper room,” NKJV “When they arrived, they went upstairs to the room,” NASB “When they had entered the city, they went to the room upstairs,” NRSV “And when they were come in, they went up into the upper chamber,” ASV “And when they came in, they went up into the room,” BBE “And when they were come in, they went up into a parlor,” PNT “The apostles entered the city. They went to the place ,” IE“And when they had entered [the city], they mounted [the stairs] to the upper room,” AMPLIFIED and “On entering Jerusalem they went straight to the upstairs room.” PHILLIPS
WHEN THEY WERE COME IN
“And when they were come in ...” That is, the disciples came into the city of Jerusalem, to which they had returned. Jesus had expressly told them, “but tarry ye in the city of Jerusalem, until ye be endued with power from on high” (Luke 24:49). They were not to tarry in Capernaum, where Jesus had moved from Nazareth (Matt 4:13). They were not to dwell in one of the cities “wherein most of His mighty works were done” – namely Chorasin or Bethsaida (Matt 11:20-21). Philip, Andrew, and Peter were also from the city of Bethsaida. Surely that would be a good place to “wait.” Perhaps some might think it would be more appropriate to wait in Bethlehem, where Jesus was born (Matt 2:1), or Nazareth, where He was raised (Lk 4:16). Some might have thought it would have been appropriate to wait on the sea shore, from which several of them had been called (Matt 4:19-22).
Of old time God Himself had said Jerusalem was the city He had “chosen” (1 Kgs 11:13). He chose the city out of all of the tribes of Israel “to put His name there” (1 Kgs 14:21). “And unto his son will I give one tribe, that David My servant may have a light alway before Me in Jerusalem, the city which I have chosen me to put my name there” (1 Kgs 11:36; 2 Kgs 21:4). He even said of this city, “will I put My name for ever” (2 Kgs 21:7). Through the Psalmist God revealed that His praise would be “in Jerusalem” (Psa 102:21).
The Lord spoke of a time when Jerusalem would be called “the throne of the Lord” (Jer 3:17). It would even be called “The Lord our righteousness” (Jer 33:16). Joel prophesied of the city, “and in Jerusalem shall be deliverance” (Joel 2:32). Jesus told His disciples that the Gospel “should be preached among all nations, beginning at Jerusalem” (Lk 24:47).
It was therefore not only appropriate, but mandatory, that Christ’s disciples return to Jerusalem to “wait for the promise of the Father.” This was a matter in which convenience or human assessment had no part. The disciples may cast their lots for a the replacement of Judas’ “bishopric,” but they will not cast them for the place where they will “wait,” or “tarry.”
A Principle to be Seen
There is something to be seen here. It is important to be where the Lord has directed you to be if you are to receive His blessing, or be favorably used in His purpose. The “promise of the Father” would not seek out where the disciples themselves had chosen to wait. The Holy Spirit would not “come upon” them while they remained in a convenient place, or one they thought more suited to the occasion. They HAD to be in Jerusalem. If they were not there, they would not be endued “with power from on high” (Lk 24:49). A choice to be somewhere else was also a choice to be excluded from the promise.
All of this seems quite apparent to even the casual student. Yet, we must be able to “handle the Word of God aright” (2 Tim 2:15), beholding the manner of the King and His kingdom.
Ponder the Lord’s insistence that His disciples be WHERE He says, and associate it with what He has said to us concerning the place we occupy.
➪ “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me” (John 15:4).
➪ “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2 Cor 6:14).
➪ “And let us not be weary in well doing: for in due season we shall reap, if we faint not” (Gal 6:9).
➪ “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Eph 5:17).
➪ “In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel . . . ” (Col 1:22-23).
➪ “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him” (Heb 2:3).
➪ “But Christ as a son over His own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end” (Heb 3:6).
➪ “For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end” (Heb 3:14).
What of those who have not taken such admonitions seriously. Will a person who does not “abide” in Christ receive the benefits promised to those who do abide? Can a person be unequally yoked together with unbelievers and be received by the Lord just as though that was not the case? Can a professing believer quit, fainting in the way, and still reap benefits along with those who did not faint? Is it really possible to be spiritually ignorant, not understanding the will of the Lord, and yet taste of all the good things promised to those who are not ignorant and do understand His will? Can a person really fail to continue in the faith, remaining ungrounded and unsettled, and still be presented unblameable and unreproveable in His sight? Is it remotely possible to neglect God’s great salvation and still, in the end, dwell forever with the Lord? If men do not firmly hold the confidence and rejoicing of hope firm to the end, will they still remain in Christ’s household? Can a person partake of Christ, gloriously benefitting from His great work of salvation, and not hold the beginning of the confidence steadfast unto the end?
Such things are not any more likely than the disciples being endued with power from on high while they waited in Jericho. One might just as well expect the Spirit to come on the disciples while they waited in Chorasin, than the above things could take place. The empowerment and blessing of the disciples was contingent upon them being where Jesus told them to be.
If they would have been out of town when the day of Pentecost had fully come, you may rest assured the Holy Spirit would not have chased them down and blessed them anyway. Notwithstanding this rather elementary observation, there are still professing believers who want their prayers answered even though they are not where Jesus said they should remain. They are waffling back and forth, flirting with the ways of the world, and still expecting the Lord to love, care for, and bless them. Such ways of thinking are only imaginations. There is not so much as a speck of truth in them!
THE UPPER ROOM
“ . . . they went up into an upper room.” Jesus did not tell them to tarry “together.” Yet, the disciples knew this was what He meant. There are visitations, such as that which occurred on the day of Pentecost, which is not intended to be experienced one at a time. There are certain Divine activities that require the saints to be, and work, together.
In all probability, this was the “upper room” in which Jesus had spent His last evening with His disciples. That room was located in Jerusalem – “the city” – and was most memorable. When Jesus instructed His disciples to prepare the Passover for Himself and them, He said, “And he will show you a large upper room furnished and prepared: there make ready for us” (Mark 14:15; Lk 22:12). The word “large” comes from the Greek word me,ga (mega), which has this lexical meaning: “superlative, great,” THAYER “large, spacious, wide, long, extraordinary, great,” FRIBERG “large, greatest,” UBS “big, great, extensive,” LOUW-NADA and “spacious, wide, more than enough.” LIDDLE-SCOTT
The room, then, was of sufficient size to accommodate the people who resided there, as well as all of those who joined them. It was also “furnished,” with all that was required for their stay. It qualified as a residence by being in Jerusalem, and there were memories associated with it that would be great benefit to them. For them, waiting was not a time of leisure, but of great expectation – an expectation that required great attentiveness.
THE ELEVEN
“ 13b . . . where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.”
Here is an example of giving “honor” to those to whom is it due (Rom 13:7). Because they were especially chosen and ordained to be with Jesus and to preach, Luke takes the time to mention “the eleven,” and that the residence where the brethren were gathered was where they were staying, or dwelling.
WHERE ABODE
“ . . . where abode . . . ” Other versions read, “where they were staying,” NKJV “they were abiding,” ASV “where they were living,” BBE “which was now their fixed place of meeting,” WEYMOUTH “where they were accustomed to meet,” MONTGOMERY and “where they were [indefinitely] staying.” AMPLIFIED
This “upper room” had become the residence of the disciples. Evidently this was so following that dreadful evening when the Lord was betrayed, followed by His vicarious death. This is evidently where Cleopas and his companion had testified to the disciples following His revelation to them. “And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them” (Luke 24:33). This was also the place where Jesus first appeared to His disciples on the same day He had risen from the dead. “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you” (John 20:19).
THE APOSTLES
Prior to the betrayal and death of Jesus, the Apostles were referred to as “the twelve apostles” (Matt 10:2; Lk 22:14), “the twelve disciples” (Matt 10:1; 11:1; 20:17; Lk 9:1), and “the twelve” (Matt 26:14,20,47; Mk 4:10; 6:7; 9:35; 10:32; 11:11; 14:10,17,20,43, etc).
Following Christ’s death, and prior to the disciples “waiting” in Jerusalem, the apostles were referred to as “the eleven disciples” (Matt 28:16), and “the eleven” (Mk 16:14; Lk 24:9,33; Acts 1:26).
Following the filling of Judas’ vacated position, and before Saul was converted, they are again referred to as “the twelve” (Acts 6:2), and “the twelve apostles” (Rev 21:14,21).
It is important to note these things because the first chapter will explain the necessity for replacing the position vacated by Judas.
PETER
“Peter.” Peter and his brother Andrew were the first ones called to be Apostles (Matt 4:18-20). He was a fisherman by trade (Matt 4:18), and was from the city of Bethsaida (John 1:44). He eventually settled in Capernaum, which was the place Jesus also lived after beginning His ministry (Lk 4:31-38). He was a married man, whose mother-in-law was healed by Jesus during His prodigious ministry (Matt 8:14-15). He was one of the three disciples who were with Jesus when:
➪ He healed Jairus’ daughter (Mk 5:37-43).
➪ Jesus was transfigured (Matt 17:1-4).
➪ Jesus prayed in Gethsemane on the night of His betrayal (Matt 26:36-46).
Peter was one of the four who were privileged to hear the Olivet discourse on the destruction of Jerusalem, the end of the world, and Christ’s second coming (Matt 24:3; Mk 13:3-4).
It was Peter who asked Jesus to explain the following.
➪ The parable of the steward (Lk 12:41).
➪ The law of forgiveness (Matt 18:21).
➪ The law of defilement (Matt 15:15).
Peter is the one who blurted out on the mount of transfiguration, “Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias” (Matt 17:4). He is the only person in the history of the world, other than Jesus, who walked on water (Matt 14:29).
His natural name was “Simon,” meaning “a hearing,” and his father’s name was Jonah. Hence, Peter was called “Simon Barjona,” Barjona meaning “son of Jonah.” Jesus changed his name to Cephas, which means “A stone.” When Andrew, his brother, brought Peter to Jesus, it is written, “And when Jesus beheld him, He said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone” (John 1:42). ”Cephas” is Aramaic, and has the same meaning as “Peter” (a stone) .
There are 158 references to “Peter” in the Scriptures, 6 references to “Cephas,” 18 references to “Simon Peter,” 1 reference to “Simon Barjona,” and 14 references to “Simon.” That is nearly 200 references to this key man.
According to Scripture, Peter is the only man prior to Pentecost to whom God revealed most fully the Person of Christ: “And Simon Peter answered and said, Thou art the Christ, the Son of the living God” (Matt 16:16-17; Mk 8:29; Lk 9:20). When Jesus rose from the dead, a angel appeared to some women who came to the tomb, telling them “But go your way, tell his disciples and Peter that He goeth before you into Galilee: there shall ye see Him, as he said unto you” (Mark 16:7). Following His resurrection, the Lord Jesus made a special appearance to Peter (Lk 24:34; 1 Cor 15:5).
He is the first man to preach the Gospel to the Gentiles, as he himself confessed: “Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe” (Acts 15:7; 10:5-48).
Peter was one of the “pillars” of the church in Jerusalem (Gal 2:9). Three years after Paul was converted, he went up to Jerusalem and spent fifteen days with Peter (Gal 1:18). The thrust of Peter’s ministry was “unto the circumcision,” or the Jews – even though through him God first granted the Gentiles “repentance unto life” (Acts 11:18).
When Jesus sent someone to prepare the last Passover, to be spent alone with His disciples, He sent Peter and John (Lk 22:8). He is the one who called the attention to the rapid withering of the cursed fig tree (Mk 11:21). Peter is the one who attacked the legion of soldiers arresting Jesus, cutting of the right ear of Malchus, a servant of the high priest (Matt 26:51; Mk 14:47; Lk 22:50; John 18:10).
Peter is the one Satan “desired,” to sift as wheat. The severity of the sifting is confirmed by Peter’s denial of Jesus three times in the same night (Luke 22:31-32,55-61). Peter was the first apostle to see the empty tomb (Lk 24:12; John 20:2-6).
Peter is mentioned 77 times from Acts through Second Peter (“Peter” – 64 times; “Cephas” – 5 times; “Simon” – 8 times).
According to history, Peter preached in Pontus, Galatia, Bithynia, Cappadocia, Asia, Babylon, and Rome. Historian Hegesippus (110-180 A.D.) says that “Nero sought matter against Peter to put him to death; which, when the people perceived, they entreated Peter with much ado that he would fly the city. Peter, through their importunity at length persuaded, prepared himself to avoid. But, coming to the gate, he saw the Lord Christ come to meet him, to whom he, worshiping, said, "Lord, whither dost Thou go?" To whom He answered and said, "I am come again to be crucified." By this, Peter, perceiving his suffering to be understood, returned into the city. Jerome saith that he was crucified, his head being down and his feet upward, himself so requiring, because he was (he said) unworthy to be crucified after the same form and manner as the Lord was.”
The following is also of interest. “According to church tradition, the Roman Emperor Nero, publicly announcing himself the chief enemy of God, was led in his fury to slaughter the Apostles. Because of the persecution, Peter was crucified upside down while in Rome. Concerning the last hours of his life, it is said that when Peter saw his own wife led out to die, he rejoiced because of her summons and her return home, and called to her very encouragingly and comfortingly addressing her by name, and saying, "O thou, remember the Lord." Of the final days of the apostle Peter in Rome, Jowett wrote that Peter was cast into a horrible prison called the Mamertine and for nine months, in absolute darkness, he endured monstrous torture manacled to a post. Mamertine (also known as Gemonium ) could be seen with the dungeon and pillar to which Peter was bound in chains. During Peter's entire incarceration, Peter was manacled in an upright position, chained to the column, unable to lay down to rest, yet ,his magnificent spirit remained undaunted. In spite of all the suffering Peter was subjected to, he converted his jailers, Processus, Martinianus, and forty-seven others. Peter met his death at the hand of the Romans by crucifying him in an upside-down position in Nero's circus 67AD. The Search For The Twelve Apostles, William McBirnie, PH.D
Peter wrote the books of First and Second Peter. It is generally understood that he dictated the Gospel written by Mark.
JAMES
“James.” “James” is the Graecized form of “Jacob,” which means “supplanter.” He was the brother of John the beloved, who were the “sons of Zebedee” (Lk 5:10). Jesus called them both immediately after calling Simon Peter and his brother Andrew (Matt 4:21-22). James was also was among the favored three, who enjoyed benefits that were not vouchsafed to the other apostles (Matt 17:1; Mk 5:37; 14:33). He was also with Peter, John, and Andrew as they listened in private to our Lord’s discourse on the fall of Jerusalem, the end of the world, and His coming (Mk 13:3).
James, the brother of John and an apostle of Christ, is mentioned two times in the book of Acts, and never again after he was martyred (Acts 1:13; 12:2).
James was the first apostle to be martyred, being slain with the sword by Herod, in a wicked initiative against “certain of the church” (Acts 12:1). “Clement of Alexandria, in a fragment preserved by Eusebius (Hist. Eccles. 1, 9), reports that the officer who conducted James to the tribunal was so influenced by the bold declaration of his faith as to embrace the Gospel and avow himself also a Christian; in consequence of which, he was beheaded at the same time.” McCLINTOK and STRONG
JOHN
“John.” The younger brother of “James,” whose name generally precedes that of John (ex: Matt 4:21; 10:3; 17:1). Prior to their call by Jesus, James and John were formerly business partners with Simon and Andrew in the fishing trade (Lk 5:10). “John” is known as the disciple that Jesus loved, confirming that he was especially close to the Lord (John 19:26; 20:2; 21:7,20). At the Last Supper, John reclined on Jesus “bosom,” or chest. When Jesus told His disciples that one sitting at the table would betray Him, it finally resulted in Peter asking John to ask Jesus “who it should be of whom He spake.” Jesus answered it was the one for whom he would dip a morsel and give it to him. No one at the table caught the significance of what Jesus said and did (John 13:23-29).
The Gospels give us the name of John’s mother – “Salome” (compare.Matthew 27:56 with Mark 15:40; 16:1).
On the night that Jesus was betrayed, both Peter and John followed the group and Jesus to the place of the high priest. We are told that the high priest personally knew John, who went into the palace of the high priest: “And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest” (John 18:15). Even though John went into the palace, Peter remained on the outside. John then spoke to the woman who was keeping the door, and she let Peter in. “But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter” (John 18:16).
John stood at the foot of the cross when Jesus was crucified, together with Jesus’ mother, her sister, the wife of Cleophas, and Mary Magdalene. It was at that time that Jesus committed the care of his mother to John, who took her into his house “from that hour” (John 19:25-27).
When a report was brought to the disciples that Jesus had risen from the dead, Peter and John ran to the tomb, with John outrunning Peter. He looked into the tomb, and saw the “linen clothes” of Jesus lying there – yet he did not go in until after Peter had arrived and entered the sepulcher. Then John entered the tomb, “and he saw, and believed.” Later, when Jesus appeared to several of the disciples, John again was the first to recognize Him, saying, “It is the Lord” (John 20:3-8).
Church history tells us that an attempt to kill John took place during the persecution of Domitian. “In the persecution under Domitian he is taken to Rome, and there, by his boldness, though not by death, gains the crown of martyrdom. The boiling oil into which he is thrown has no power to hurt him (Tertull. DeProescript. c. 36). The scene of the supposed miracle was outside the Porta Latina, and hence the Western Church commemorates it by the special festival of “St. John Port. Latin.” on May 6th. He is then sent to labor in the mines, and Patmos is the place of his exile (Victorinus, InApoc. 9; Lampe, 1, 66).”
John wrote the Gospel of John, First, Second, and third John, and the book of the Revelation. The churches of Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and Thyatira, were founded by him, and he was best noted for his labors in Asia Minor (Western Asia).
John is mentioned 26 times in Acts through Revelation.
ANDREW
“Andrew.” Was the brother of Peter, and they were both called together to be followers of Jesus (Matt 4:18). He is the only other disciple that was with Peter, James, and John, when Jesus delivered the Olivet discourse (Mk 13:3). He was originally a disciple of John the Baptist. When he heard John say, “Behold the Lamb of God,” he, with another of John’s disciples, “followed Jesus” (John 1:36-40). He and Peter were from the city of Bethsaida (John 1:44).
Andrew is the disciple who, when Jesus was about to feed 5,000 men, said to the Lord, “There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?” (John 6:9). When some Greeks came to Philip, saying that they wanted to “see Jesus,” Philip told Andrew, and together they went and told Jesus (John 12:21-22).
History records that Andrew preached the gospel to many Asiatic nations; but on his arrival at Edessa he was taken and crucified on a cross, the two ends of which were fixed transversely in the ground. Hence the derivation of the term, St. Andrew's Cross. Andrew labored in Sythia, North of the Red Sea – Russia. He is not mentioned in Scriptures after Acts 1:13.
PHILIP
“Philip.” Philip the apostle is distinguished from Philip, one of the first deacons, who later became an “evangelist” – (Acts 6:5; 8:5,6,12,13,26, 29,30,31,34,,35,37,38,39,40; 21:8). He was from Bethsaida, and among the first disciples that Jesus called (John 1:43-44). He is the one who called Natahanael, alerting him to the fact that they had found the Messiah (actually, Jesus found them (John 1:45-51).
When Jesus was about to feed the five thousand, He asked Philip, “Whence shall we buy bread, that these may eat?” (John 6:5). Philip answered, “Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little” (John 6:7).
Certain Greeks came to Philip saying, “Sir, we would see Jesus.” He went and told Andrew, and together they told Jesus of the Grecian inquiry (John 12:21-22).
During the Last Supper, Philip is the one who said, “Lord, show us the Father, and it sufficeth us” (John 14:8). Jesus answered Him with a remarkably extensive reply, beginning with, “Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?” (John 14:9-21).
Philip born at Bethsaida, in Galilee and was first called by the name of "disciple." He labored diligently in Upper Asia, and suffered martyrdom at Heliopolis, in Phrygia. He was scourged, thrown into prison, and afterwards crucified, A.D. 54. Philip also preached in Syria. There is no mention of him after Acts 1:13.
THOMAS
“Thomas.” The name Thomas means “twin.” Therefore, he was also called “Didymus,” which is the Aramaic word for “twin” (John 11:16; 20:24; 21:2).
When Jesus went to raise Lazaraus from the dead, Thomas is the one who said, “Let us also go, that we may die with him” (John 11:16). At the Last Supper, when Jesus said He was going away, Thomas is the one who said, “Lord, we know not whither thou goest; and how can we know the way?” (John 14:5).
Following His resurrection, when our Lord first appeared to His disciples, it is written, “But Thomas, one of the twelve, called Didymus, was not with them when Jesus came” (John 20:24). When told about the Lord’s appearing, he responded, “Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe” (John 20:25). Eight days later, when Jesus appeared to the disciples again, Thomas was with them. When Jesus challenged him to put forth his finger and behold His hands, also thrusting his hand into His side, Thomas replied, “My Lord and my God.” Jesus then told him that the blessing belonged to those who did not see, yet believed – something that none of the other disciples had done (John 20:26-29).
Thomas was with the seven disciples who went fishing, only to again confront the living Christ (John 21:2-12).
Thomas preached the Gospel in Parthia and India, where exciting the rage of the pagan priests, he was martyred by being thrust through with a spear. Thomas also preached in Persia and the East Indies. There is no mention of him after Acts 1:13.
BARTHOLOMEW
“Bartholomew.” This apostle is only mentioned four times in the entire Bible – all of them listings of the apostles (Matt 10:3; Mk 3:18; Lk 6:14; Acts 1:13). Some are of the opinion that references to “Nathanael” (John 1:45-49; 21:2), actually refer to Bartholomew by a different name. The Gospel of John is the only book that contains the name “Nathanael.”
History records that Bartholomew preached in several countries, and having translated the Gospel of Matthew into the language of India, he propagated it in that country. He was at length cruelly beaten and then crucified by the impatient and aggressive idolaters Bartholomew also preached in Armenia. There is no mention of him after Acts 1:13.
MATTHEW
“Matthew.” “Matthew” is mentioned five times in Scripture – four of them are in apostolic listings (Matt 10:3; Mark 3:18; Luke 6:15; Acts 1:3). He is also referred to as “Matthew the publican” (Matt 10:3), “Levi the son of Alphaeus” (Mk 2:14), “a publican, named Levi” (Lk 5:27) His name means “Gift of Jehovah.”
Matthew was called to the apostleship while he was on the job, “sitting at the receipt of customs,” or “at the tax collector’s booth” NASB (Matt 9:9; Lk 5:27). When Jesus saw him sitting there, He “said unto him, Follow ME.” The Scriptures emphasize his immediate and thorough response. “And he left all, rose up, and followed Him” (Luke 5:28), and “he saith unto him, Follow me. And he arose, and followed him” (Matt 9:9).
Luke informs us that Matthew made Jesus “a great feast in his own house: and there was a great company of publicans and of others that sat down with them” (Luke 5:29). In his Gospel, Matthew does not say it was his house, but in humility simply refers to Jesus being in the house, declaring that His disciples were also with Him. “And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with Him and His disciples” (Matt 9:10). This is the place where Jesus was criticized by the bigoted scribes and Pharisees, who said to His disciples, “Why eateth your Master with publicans and sinners?” (Matt 9:11; Lk 5:30). Jesus soundly rebuked His critics by saying, “They that are whole need not a physician; but they that are sick” (Luke 5:31).
It is thought that Matthew wrote his gospel in Hebrew, which was afterwards translated into Greek by James the Less. The scene of his labors was Parthia, and Ethiopia, in which latter country he suffered martyrdom, being slain with a halberd (a battle ax with a handle of approximately six feet in length) in the city of Nadabah, A.D. 60. Matthew also preached in Macedonia, Syria, Persia, and Media. There is no mention of him after Acts 1:13.
JAMES THE SON OF ALPHAEUS
“James the son of Alphaeus.” Other versions read, “James of Alpheus.” DOUAY
“James the son of Alphaeus” is mentioned four times in Scripture – all in apostolic listings (Matt 10:3; Mk 3:18; Lk 6:15;Acts 1:13). His mother was named “Mary,” as indicated by Mark, who refers to this James as “James the less” (Mk 15:40; Matt 27:56; Mk 16:1; Lk 24:10).
At the age of ninety-four he was beaten and stoned by the Jews; and finally had his brains dashed out with a fuller's club.
SIMON ZELOTES
“Simon Zelotes.” Other versions read, “Simon the Zealot,” NKJV “Simon [known as the Revolutionary],” IE and “Simon the Patriot.” PHILLIPS
This apostle is also referred to as “Simon the Canaanite” (Matt 10:4; Mk 3:18), and “Simon called Zelotes” (Lk 6:15). The word “Zelotes” is a political term meaning “Zealot” – a “member of the party of Zealots.” ROBERTSON Within the context of Roman dominance and citizenry, this party was particularly zealous for the Mosaic law and institutions. This type of zeal is mentioned in the book of Acts where James and the elders told Paul, “Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law” (Acts 21:20). This extreme nationalist party was founded about A.D. 7 by Judas of Gamala, a city that appears to have lain near the east coast of the sea of Galilee (vide Schurer, 1. 2:225). PULPIT COMMENTARY
As to the designation “Simon the Canaanite,” this does not refer to the condemned nation of the Canaanites, but is a translation of the Aramic equivalent of “Zealot.” It is appropriate here because the zeal for the Law was not being exhibited in foreign countries (where there were many “devout” Jews – Acts 2:5). The word is used here in a political or nationalistic way rather than in comparison with the Jews, who were given that land.
History says that Simon the Zealot preached the Gospel in Mauritania, Africa, and even in Britain, in which latter country he was crucified, A.D. 74. There is no mention of him after Acts 1:13.
JUDAS THE BROTHER OF JAMES
“Judas the brother of James.” Other versions read, “Judas the son of James,” NKJV/NASB/NIV/NRSV “Judas James brother,” GENEVA “Judas James son,” TNT and “Judas, of James.” YLT
“Judas” is the Graecized form of the Hebrew “Judah,” and means “he shall be praised.” Matthew refers to this apostle as “Lebbaeus, whose surname was Thaddaeus” (Matt 10:3). Mark refers to him as “Thaddaeus” (Mk 3:18).
This man is mentioned five times in Scripture: “Lebbaeus, whose surname was Thaddaeus” (Matt 10:3), “Thaddaeus” (Mk 3:18), and “Judas the brother of James” (Lk 6:16; Acts 1:13). The fifth mentikoning records a question he asked Jesus on the night of His betrayal. “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? (John 14:22).
Judas, brother of James, was crucified at Edessa, A.D. 72. He also preached in Egypt. There is no mention of him after Acts 1:13.
There are the original twelve apostles, minus Judas, who “fell by transgression” – especially chosen and empowered men: chosen to be with Jesus, and empowered to preach (Mark 3:14). Among them were four fishermen (Peter, Andrew, James, and John), a political zealot (Simon), and a tax collector (Matthew). There are two sets of brothers (Peter and Andrew, and James and John), and one twin (Thomas). Some were know as “the son of” (James and John the sons of Zebedee, and James the son of Alphaeus, Simon the son of Jonas), and some as “the brother of” (John the brother of James, and Judas the brother of James).
As you can see, these men had no worldly prominence. They did not come from a highly revered culture, and did not have impressive qualifications. The work to which Jesus called them did not require such distinctions. They would be given a message from another world. They would receive a Spirit the world could not receive, and would call upon people to save themselves from the very generation in which they resided.
The book of Acts will reflect these circumstances. It will unfold the kind of work for which Jesus empowers men. It will establish heavenly priorities among men. What these men will declare and promote will not be impressive to worldly minded people. It will tend to aggravate those with a stereotyped religion, and will be challenging, calling men away from spiritual mediocrity and disinterest in the world to come. These men will think differently. They have been cultured by Jesus, and will be empowered by the Holy Spirit to do so. Their perception of Scripture will not be that of the religious professionals.
It will become increasingly apparent to your heart and mind that contemporary Christianity does not have the faintest resemblance to the book of “the Acts.” This is a book of Divine revelation, working, and empowerment. Heaven is involved in what is being done: God the Father, Christ Jesus the Son, the Holy Spirit, and holy angels. Those who are used by the Lord will not see their circumstances as other men. They will not adopt the assessments of the religious professionals, politicians, philosophers, or business world. They will not see “issues” as the people of the world see them. Their objectives will have no similarity to those of this world. They will not ask the questions the world asks. The things that confound the world will not confound them.
As you are exposed to them in action, you will behold a spiritual composure in them the world cannot emulate. Men cannot be trained to react as they did. When they are being threatened, they do not react as other men. They will not make plans as other men. They will not speak as other men. They will not comport themselves among their enemies as other men.
Make no mistake about this, in the book of Acts we are being exposed to real believers, real preachers, and real teachers. This is the way God really works. The fact that they do not fit the fanciful molds than men have created only confirms the falsity and pretension of much that is around us. Take note of what these people do. Seriously consider how they speak, react, assess, and purpose. You will be exposed to people that have been “joined to the Lord.”
THE “WAITING” BEGINS
“ 14a These all continued with one accord in prayer and supplication. . .”
Before He was taken up into heaven, ascending on high, Jesus told His disciples what they were to do.
➪ “Wait for the promise of the Father, which . . . ye have heard of Me “ (Acts 1:4).