Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - Acts 1:1 - 1:5
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Act_1:1-5
1The first account I composed, Theophilus, about all that Jesus began to do and teach, 2until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen. 3To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. 4Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," He said, "you heard of from Me; 5for John baptized with water, but you will be baptized with the Holy Spirit not many days from now."
Act_1:1 "The first account I composed" This is an aorist middle indicative, literally, "I made." Luke is the obvious author of both the Gospel of Luke and Acts (compare Luk_1:1-4 and Act_1:1-2). The term "volume" was used in Greek for a historical narrative. Technically (i.e., in Classical Greek) it implied one of at least three works. It is surely possible that the unusual ending of Acts might be explained by Luke's plan to write a third volume. Some even speculate that what we call the Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) may have been penned by Luke.
▣ "Theophilus" This name is formed from (1) God (Theos) and (2) brotherly love (philos). It can be translated "God lover," "friend of God," or "loved by God."
The title "most excellent" in Luk_1:3 could be an honorific title for a Roman governmental official (cf. Act_23:26; Act_24:3; Act_26:25), possibly used of the equestrian order of Roman society. He may have been the literary benefactor for the writing, copying, and distributing of Luke's two books. Church tradition names him as T. Flavius Clemens, cousin of Domitian (a.d. 24-96).
▣ "all that Jesus began to do" This refers to the Gospel of Luke. It is surprising that Luke says "all" that Jesus did, because the Gospel of Luke (like all the Synoptic Gospels) is very selective in what it records about Jesus' life and teachings.
Act_1:2 "until the day when He was taken up to heaven" This is mentioned in Luk_24:51. See Special Topic following.
hyperlink
▣ "He had by the Holy Spirit" See Special Topic following.
hyperlink
▣ "given orders" This refers to information recorded in Gospel of Luk_24:44-49, in Mat_28:18-20, and in Act_1:8.
▣ "orders" This is an aorist middle (deponent) participle. Some scholars see this as referring to Act_1:8 (cf. Mat_28:19-20; Luk_24:45-47 or Luk_24:49). The church has a two-pronged function:
1. evangelism and Christlike maturity; every believer must wait for God's power and equipping to achieve these
2. others see it as referring to "wait in Jerusalem for the Spirit coming and empowering (cf. Act_1:4; Luk_24:49)
▣ "the apostles" See chart of Apostles' names at Act_1:13.
▣ "He had chosen" "Chosen" (eklegô, aorist middle indicative) is used in two senses. Usually in the OT it refers to service, not salvation, but in the NT it refers to spiritual salvation. Here it seems to refer to both ideas (cf. Luk_6:13).
Act_1:3 "He also presented Himself alive" This probably refers to Jesus' three appearances in the upper room to the entire group of disciples on three successive Sunday nights, but also could refer to other appearances (cf. 1Co_15:5-8). The resurrection of Jesus is crucial to the truthfulness of the gospel (cf. Act_2:24; Act_2:32; Act_3:15; Act_3:26; Act_4:10; Act_5:35; Act_10:40; Act_13:30; Act_13:33-34; Act_13:37; Act_17:31; and esp. 1Co_15:12-20). The following is a chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185.
 |
|||
| John | Matthew | Luke | 1 Corinthians |
| Mary (Joh_20:15) | |||
| Women (Mat_28:9) | |||
| Simon (Luk_24:34) | Cephas (1Co_15:5) | ||
| two on the road to Emmaus (Luk_24:15) |
|||
 |
|||
| disciples (Luk_24:36) | the Twelve (1Co_15:5) | ||
| ten disciples (Joh_20:19) | |||
| eleven disciples (Joh_20:26) | |||
 |
|||
| 500+ believers (1Co_15:6; possibly linked to Mat_28:16-20) | |||
| James (1Co_15:7) | |||
| seven disciples (Joh_21:1) | |||
| the disciples (Mat_28:16-20) | |||
| the Ascension (Luk_24:50-51) | all the apostles (1Co_15:7) | ||
 |
|||
| NASB, NRSV, NIV"by many convincing proofs" NKJV "by many infallible proofs" TEV "many times in ways that proved beyond doubt" NJB "by many demonstrations" The word tekmçrion is used only here in the NT. There is a good discussion of the terms used in Greek literature in Moulton and Milligan, The Vocabulary of the Greek Testament, p. 628, where it means "demonstrative evidence." This term is also used in the Wisdom of Solomon Act_5:11; Act_19:3 and 3Ma_3:24. ▣ "after His suffering" It was with great difficulty that Jewish believers accepted this aspect of the gospel (cf. 1Co_1:23). The Messiah's suffering is mentioned in the OT (cf. Gen_3:15; Psalms 22; Isaiah 53; Zec_10:12; and notice in Luk_24:45-47). This was a major theological affirmation of Apostolic preaching (kerygma; see Special Topic at Act_2:14). Luke often uses the aorist active infinitive of paschô (suffer) to refer to Jesus' crucifixion (cf. Luk_9:22; Luk_17:25; Luk_22:15; Luk_24:26; Luk_24:46; Act_1:3; Act_3:18; Act_9:16; Act_17:3). Luke may have gotten this from Mark's Gospel (cf. Act_8:31). ▣ "appearing to them" We have ten or eleven accounts of Jesus' post-resurrection appearances recorded in the NT. However, these are only representative samples and not a definitive list. Apparently Jesus came and went during the period, but did not stay with any one group. |
▣ "forty days" This is an OT idiom for a long period of indefinite time, longer than a lunar cycle. Here it is related to the time between the annual Jewish feasts of Passover and Pentecost (which is fifty days). Luke is the only source of this information. Since the date of the ascension is not the major issue (not even noted by Christian writers until the fourth century a.d.), there must be another purpose for the number. It could relate to Moses on Mt. Sinai, Israel in the wilderness, Jesus' temptation experience, or we just do not know, but it is obvious that the date itself is not the issue.
hyperlink
▣ "speaking of the things concerning the kingdom of God" The Gnostics claimed that Jesus revealed secret information to their group during the time between Passover and Pentecost. This is certainly false. However, the account of the two on the road to Emmaus is a good example of Jesus' post-resurrection teaching. I think Jesus, Himself, showed the church leaders from the Old Testament, the predictions and texts related to His life, death, resurrection and Second Coming. See hyperlink following.
hyperlink
Act_1:4
NASB "gathering them together"
NKJV "being assembled together with them"
NRSV "while staying with them"
TEV "when they came together"
TEVb"while he was staying with them"
NIV"while he was eating with them"
NJB "while at table with them"
Act_1:4-5 use one appearance of Jesus as an example of one of His several appearances and proofs. The term sunalizomenos can be spelled differently. The spelling changes the meaning.
1. long a – assemble/gather
2. short a – eat with (literally "with salt")
3. au (diphthong) – stay with
It is uncertain which was intended, but Luk_24:41-43 (cf. John 21) describes Jesus eating with the apostolic group, which would have been evidence of His resurrected, physical body (cf. Act_1:3).
▣ "not to leave Jerusalem" This is recorded in Luk_24:49. The first part of Acts is a review of the end of Luke's Gospel, possibly a literary way of linking the two books.
▣ "to wait for what the Father had promised" In Act_2:16-21 Peter relates this to the eschatological prophecy of Joe_2:28-32. They waited ten days until Pentecost. Luke has specifically designated "the Father' promise" as the Holy Spirit (cf. Luk_24:49; Act_2:33). Jesus had previously spoken to them about the coming of the Spirit in John 14-16. However, it is possible that Luke understands the Father's promise not as one thing only (i.e., the Holy Spirit), but also that the OT promised salvation will be brought to Israel in the person of the Messiah (cf. Act_2:39; Act_13:23; Act_13:32; Act_26:6).
▣ "Father" The OT introduces the intimate familial metaphor of God as Father:
1. the nation of Israel is often described as YHWH's "son" (cf. Hos_11:1; Mal_3:17)
2. in Deuteronomy the analogy of God as Father is used (Deu_1:31)
3. in Deu_32:6 Israel is called "his children" and God called "your Father"
4. this analogy is stated in Psa_103:13 and developed in Psa_68:5 (the father of orphans)
5. it was common in the prophets (cf. Isa_1:2; Isa_63:8; Israel as son, God as Father, Isa_63:16; Isa_64:8; Jer_3:4; Jer_3:19; Jer_31:9)
Jesus spoke Aramaic, which means that many of the places where "Father" appears as the Greek Pater may reflect the Aramaic Abba (cf. Acts 14:36). This familial term "Daddy" or "papa" reflects Jesus' intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term "Father" was used rarely in the OT (and not often in rabbinical literature) for YHWH, but Jesus uses it often and pervasively. It is a major revelation of believers' new relationship with God through Christ (cf. Mat_6:9).
Act_1:5 "John" All four Gospels (cf. Mat_3:1-12; Mar_1:2-8; Luk_3:15-17; Joh_1:6-8; Joh_1:19-28) tell of the ministry of John the Baptist. "John" was the shortened form of the Hebrew name Johanan (BDB 220), which meant "YHWH is gracious" or "gift of YHWH." His name was significant because, like all biblical names, it pointed toward God's purpose for his life. John was the last of the Old Testament prophets. There had not been a prophet in Israel since Malachi, around 430 b.c. His very presence caused great spiritual excitement among the people of Israel.
▣ "baptized with water" Baptism was a common initiating rite among Jews of the first and second century, but only in connection with proselytes. If someone from a Gentile background wanted to become a full child of Israel, he had to accomplish three tasks:
1. circumcision, if male
2. self-baptism by immersion, in the presence of three witnesses
3. a sacrifice in the Temple if possible
In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, ritualism precedents can be cited for this ceremonial washing:
1. as a symbol of spiritual cleansing (cf. Isa_1:16)
2. as a regular ritual performed by the priests (cf. Exo_19:10; Leviticus 15)
3. a regular ritual procedure before entering the temple to worship
▣ "you will be baptized with the Holy Spirit" This is a future passive indicative. The passive voice may refer to Jesus because of Mat_3:11; Luk_3:16. The preposition ev can mean "in," "with," or "by" (i.e., instrument, cf. Mat_3:11). This phrase can refer to two events: (1) becoming a Christian, (cf. 1Co_12:13) or (2) in this context, the promised infusion of spiritual power for effective ministry. John the Baptist often spoke of Jesus' ministry by this phrase, (cf. Mat_3:11; Mar_1:8; Luk_3:16-17; Joh_1:33).
This is in contrast to John's baptism. The Messiah will inaugurate the new age of the Spirit. His baptism will be with (or "in" or "by") the Spirit. There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (cf. 1Co_12:13). I do not deny later fillings and equippings, but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom_6:3-4; Eph_4:5; Col_2:12). This initiating work of the Spirit is delineated in Joh_16:8-11. In my understanding the works of the Holy Spirit are:
1. convicting of sin
2. revealing the truth about Christ
3. leading to acceptance of the gospel
4. baptizing into Christ
5. convicting the believer of continuing sin
6. forming Christlikeness in the believer
▣ "not many days from now" This is a reference to the Jewish festival of Pentecost which occurred seven weeks after Passover. It recognized God's ownership of the grain harvest. It came fifty days after Passover (cf. Lev_23:15-31; Exo_34:22; Deu_16:10).