1První zprávu, ó Theofile, jsem napsal o všem, co Ježíš začal činit a učit, 2až do dne, kdy byl vzat vzhůru, když skrze Ducha Svatého dal příkazy apoštolům, které si vyvolil. 3Jim také po svém utrpení mnoha důkazy prokázal, že žije, po čtyřicet dní se jim dával spatřit a říkal jim o Božím království. 4A když s nimi jedl, nařídil jim, aby se nevzdalovali z Jeruzaléma, ale očekávali Otcovo zaslíbení — „které jste slyšeli ode mne, 5neboť Jan křtil vodou, vy však po nemnohých těchto dnech budete pokřtěni v Duchu Svatém. “ 6Když se tedy sešli, tázali se ho: „Pane, v tomto čase obnovíš království pro Izrael?“ 7Řekl jim: „Nepřísluší vám poznat časy a doby, které Otec uložil ve své vlastní pravomoci, 8ale přijmete moc Ducha Svatého, který na vás přijde, a budete mi svědky v Jeruzalémě a v celém Judsku, Samařsku a až po nejzazší konec země.“ 9Když to pověděl, byl před jejich zraky vyzdvižen a oblak jim ho vzal z očí. 10A když se upřeně dívali do nebe, jak odchází, hle, stáli vedle nich dva muži v bílých šatech 11a řekli: „Muži galilejští, co tu stojíte a hledíte do nebe? Tento Ježíš, který byl od vás vzat vzhůru do nebe, přijde právě tak, jak jste ho viděli odcházet do nebe.“ 12Potom se vrátili do Jeruzaléma z hory nazývané Olivová, která je blízko Jeruzaléma, ve vzdálenosti sobotní cesty. 13Když vešli do města, vystoupili do horní místnosti, kde pobývali Petr, Jan, Jakub, Ondřej, Filip, Tomáš, Bartoloměj, Matouš, Jakub Alfeův, Šimon Zélóta a Juda Jakubův. 14Ti všichni zůstávali jednomyslně oddáni modlitbě spolu se ženami, s Marií, matkou Ježíšovou, a s jeho bratry. 15V těch dnech se postavil Petr uprostřed bratří — byl tam pohromadě zástup asi sto dvaceti osob — a řekl: 16„ Muži bratři, muselo se naplnit slovo Písma, které předpověděl Duch Svatý ústy Davidovými o Judovi, jenž se stal vůdcem těch, kteří se zmocnili Ježíše; 17byl počítán mezi nás a obdržel podíl na této službě. 18Z odměny za nepravost získal pole, a když spadl střemhlav, roztrhl se v půli a všechny jeho vnitřnosti vyhřezly. 19A to se stalo známým všem obyvatelům Jeruzaléma, takže to pole bylo v jejich vlastním jazyce nazváno Hakeldama, to znamená Krvavé pole. 20Neboť je napsáno v knize Žalmů: ‚Jeho příbytek ať zpustne, ať není nikoho, kdo by v něm bydlil‘ a ‚Jeho pověření ať obdrží jiný‘. 21Proto se musí jeden z těch mužů, kteří s námi chodili po celý ten čas, kdy Pán Ježíš pobýval mezi námi, 22od křtu Janova až do dne, kdy byl od nás vzat vzhůru, stát spolu s námi svědkem jeho zmrtvýchvstání.“ 23I postavili dva: Josefa zvaného Barsabáš, jenž měl příjmení Justus, a Matěje. 24Pak se pomodlili a řekli: „Ty, Pane, který znáš srdce všech, ukaž, kterého z těchto dvou sis vyvolil, 25aby dostal místo v této službě a v apoštolství, od něhož se Juda odvrátil a odešel na své místo.“ 26Dali jim losy a los padl na Matěje; i byl volbou připojen k jedenácti apoštolům.
Jamieson Fausset Brown Bible Commentary 1
INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Деян 1:1
former treatise--Luke's Gospel.
Theophilus--(See on Лк 1:3
began to do and teach--a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [OLSHAUSEN]. 2
after that he, through the Holy Ghost, had given commandments, &c.--referring to the charge recorded in Мф 28:18
; Мр 16:15
; Лк 24:44
. It is worthy of notice that nowhere else are such communications of the risen Redeemer said to have been given "through the Holy Ghost." In general, this might have been said of all He uttered and all He did in His official character; for it was for this very end that God "gave not the Spirit by measure unto Him" (Ин 3:34
). But after His resurrection, as if to signify the new relation in which He now stood to the Church, He signalized His first meeting with the assembled disciples by breathing on them (immediately after dispensing to them His peace) and saying, "Receive ye the Holy Ghost" (Ин 20:22
) thus anticipating the donation of the Spirit from His hands (see on Ин 20:21
); and on the same principle His parting charges are here said to have been given "through the Holy Ghost," as if to mark that He was now all redolent with the Spirit; that what had been husbanded, during His suffering work, for His own necessary uses, had now been set free, was already overflowing from Himself to His disciples, and needed but His ascension and glorification to flow all forth. (See on Ин 7:39
showed himself alive--As the author is about to tell us that "the resurrection of the Lord Jesus" was the great burden of apostolic preaching, so the subject is here filly introduced by an allusion to the primary evidence on which that great fact rests, the repeated and undeniable manifestations of Himself in the body to the assembled disciples, who, instead of being predisposed to believe it, had to be overpowered by the resistless evidence of their own senses, and were slow of yielding even to this (Мр 16:14
after his passion--or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days--This important specification of time occurs here only.
speaking of--rather "speaking."
the things pertaining to the kingdom of God--till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth. 4
should not depart from Jerusalem--because the Spirit was to glorify the existing economy, by descending on the disciples at its metropolitan seat, and at the next of its great festivals after the ascension of the Church's Head; in order that "out of Zion might go forth the law, and the word of the Lord from Jerusalem" (Ис 2:3
; and compare Лк 24:49
ye shall be baptized with the Holy Ghost not many days hence--ten days hence, as appears from Лев 23:15
; but it was expressed thus indefinitely to exercise their faith. 6
wilt thou at this time restore the kingdom to Israel?--Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point. 7
It is not for you to know the times, &c.--implying not only that this was not the time, but that the question was irrelevant to their present business and future work. 8
receive power--See Лк 24:49
and ye shall be witnesses unto me . . . in Jerusalem . . . in all Judea . . . and unto the uttermost part of the earth--This order of apostolic preaching and success supplies the proper key to the plan of the Acts, which relates first the progress of the Gospel "in Jerusalem, and all Judea and Samaria" (the first through ninth chapters), and then "unto the uttermost part of the earth" (the tenth through twenty-eighth chapters). 9
while they beheld, he was taken up--See on Лк 24:50
. Lest it should be thought He had disappeared when they were looking in some other direction, and so was only concluded to have gone up to heaven, it is here expressly said that "while they were looking He was taken up, and a cloud received Him out of their sight." So Elijah, "If thou see me when I am taken from thee" (4Цар 2:10
); "And Elisha saw it" (Деян 1:12
). (See on Лк 9:32
while they looked steadfastly toward heaven--following Him with their eager eyes, in rapt amazement. Not, however, as a mere fact is this recorded, but as a part of that resistless evidence of their senses on which their whole subsequent testimony was to be borne.
two men in white apparel--angels in human form, as in Лк 24:4
Ye men of Galilee, why stand ye gazing up into heaven, &c.--"as if your now glorified Head were gone from you never to return: He is coming again; not another, but 'this same Jesus'; and 'as ye have seen Him go, in the like manner shall He come'--as personally, as visibly, as gloriously; and let the joyful expectation of this coming swallow up the sorrow of that departure." 12
RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Деян 1:12
a sabbath day's journey--about two thousand cubits. 13
went up into an upper room--perhaps the same "large upper room" where with their Lord they had celebrated the last Passover and the first Supper (Лк 22:12
where abode--not lodged, but had for their place of rendezvous.
Peter, &c.--(See on Мф 10:2
continued with one accord--knit by a bond stronger than death.
in prayer and supplication--for the promised baptism, the need of which in their orphan state would be increasingly felt.
and Mary the mother of Jesus--distinguished from the other "women," but "so as to exclude the idea of her having any pre-eminence over the disciples. We find her with the rest in prayer to her glorified Son" [WEBSTER and WILKINSON]. This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition [ALFORD].
with his brethren--(See on Ин 7:3
in those days--of expectant prayer, and probably towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already "breathed" on the Eleven (Ин 20:22
), was stirring in Peter, who was to be the leading spirit of the infant community (Мф 16:19
the number . . . about an hundred and twenty--Many, therefore, of the "five hundred brethren" who saw their risen Lord "at once" (1Кор 15:6
), must have remained in Galilee. 18
falling headlong, &c.--This information supplements, but by no means contradicts, what is said in Мф 27:5
his bishopric--or "charge." The words are a combination of Псал 69:25
and Псал 109:8
; in which the apostle discerns a greater than David, and a worse than Ahithophel and his fellow conspirators against David. 21
all the time the Lord Jesus went in and out among us--in the close intimacies of a three years' public life. 22
Beginning from the baptism of John--by whom our Lord was not only Himself baptized, but first officially announced and introduced to his own disciples.
unto that same day when he was taken up from us, must one be ordained to be a witness with us of his resurrection--How clearly is the primary office of the apostles here expressed: (1) to testify, from personal observation, to the one great fact of "the resurrection of the Lord Jesus"; (2) to show how this glorified His whole previous life, of which they were constant observers, and established His divine claims. 23
they appointed--"put up" in nomination; meaning not the Eleven but the whole company, of whom Peter was the spokesman.
two--The choice would lie between a very few. 24
prayed and said, Thou, Lord, &c.--"The word 'Lord,' placed absolutely, denotes in the New Testament almost universally THE SON; and the words, 'Show whom Thou hast chosen,' are decisive. The apostles are just Christ's messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity" [OLSHAUSEN].
which knowest the hearts of all men--See Ин 2:24
; Ин 21:15
; Откр 2:23
that he might go to his own place--A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element. 26
was numbered--"voted in" by general suffrage.
with the eleven apostles--completing the broken Twelve.