Let us now examine the chapters in their course. Chapter 1 supplies us with the narrative of that which relates to Jesus risen, and the actions of the apostles before the descent of the Holy Ghost. The Lord's communications present several very interesting points. Jesus, the risen man, acts and speaks by the Holy Ghost after His resurrection as before it. Precious token of our own position, as reminding us that we shall have the Holy Ghost after our resurrection, and that, being no longer engaged in restraining and mortifying the flesh, His divine energy in us will be entirely consecrated to eternal joy and worship, and to the service committed to us by God. The risen Lord then gives His disciples commandments in connection with the new position He assumes. Their life and their service are to be formed and guided in view of His resurrection-a truth of which they had irrefragable proofs. They were still on earth, but they were pilgrims there, having Him in view who had gone before them raised from among the dead. Their relations with Him are still connected with their position on earth. He speaks to them of the kingdom, and of that which concerned the kingdom. Jerusalem was the starting-point of their ministry, even more than of His own. For He had gathered together the poor of the flock wherever He had found them, especially in Galilee; [1] but now, resurrection having made Him in power the vessel of the sure mercies of David, He calls Israel afresh to own as Prince and Saviour the One whom they had rejected as the living Messiah on earth. The Epistles of Peter are connected with the gospel in this point of view.
Nevertheless, to exercise this ministry, they were to wait for the accomplishment of the Father's promise, the Holy Ghost, with whom they were to be baptised, according to John's testimony, which the Lord assured them should soon take place. The mission of the Holy Ghost led them, at the same time, out of the Jewish field of purely temporal promises. The Father's promise of the Holy Ghost was a very different thing from that of the restoration of the kingdom of Israel by the power of Jehovah, the God of judgment. It was not for them to know the time and season of this restoration, the knowledge of which the Father kept in His own possession; but they should themselves receive the power of the Holy Ghost, who would come down upon them; and they should be witnesses unto Jesus (as they had known Him, and according to the manifestation of Himself after His resurrection), both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost parts of the earth-thus making Jerusalem the starting-point and first object, according to the mission, Luke 24:47. Nevertheless, their testimony was founded on their beholding their Master and their Lord caught up from their midst, and received into the clouds of heaven, which hid Him from their sight. While looking steadfastly upwards, as this took place, two messengers from heaven come and announce to them that He will return in like manner. His manifestation in this lower world, beneath the heavens, is therefore here intended. He will return to earth to be seen of the world. We have not the rapture of the assembly, nor the assembly's association with Him while absent. With the knowledge of Jesus taken up out of the world, and to come again into the world, as the termini and elements of all their teaching, they return to Jerusalem, there to wait for the Holy Ghost who was promised unto them. It is not into Galilee that they go. They are to be witnesses in Jerusalem of the heavenly rights of that Christ who had been rejected on earth by Jerusalem and the Jews. [2] All this clearly shews the position in which they were placed, and the mission committed to them. But before they receive the Holy Ghost for its fulfilment, some other characteristic circumstances find their place in this chapter. They act, under the guidance of Peter, according to intelligence in the word, before they are endowed with power from on high. These two things are therefore distinct from each other.
It appears that, although Peter was not directly led of the Holy Ghost, the Spirit put His seal on that which was done in accordance with the word in the Old Testament understood by the apostle. We have before seen that Christ, after His resurrection, opened the understanding of His disciples that they might understand the scriptures. They now act, not having received the Holy Ghost, according to a Jewish principle. They present the lot to the Lord, that He may decide. Nevertheless the lot was not all, nor was it drawn without making a distinction. Apostolic authority flowed from the nomination of Christ Himself. Intelligence of the scriptures makes them understand that which ought to be. The object which the Lord had assigned to their service narrowed the choice to the little circle of those who could fulfil that object. Their history made them capable, as Jesus had said, of being His witnesses, because they had been with Him from the beginning, and could now testify that this same Jesus, whom the Jews had rejected and crucified, was indeed risen from among the dead.
Apostolic authority is exercised in Jerusalem on the Jewish principle, before the gift of the Holy Ghost. In this there was neither research nor the exercise of the human mind. "His bishopric let another take" guided their conduct; the capacity to testify of Jesus in His life on earth, and now of His resurrection and ascension, decided on the needed qualifications; the lot of Jehovah determined the individual who was to take Judas' place. Two are chosen, according to these needful qualifications, and the lot falls upon Matthias, who is numbered with the eleven apostles. But they were still without the promised power.
Footnotes
[1] The mission given in Luke 24 is the one fulfilled both in Peter's and Paul's discourses in the Acts, but especially in chapters 2 and 13, not that of Matthew 28 which, indeed, was only to Gentiles. Luke's was on His ascension from Bethany, Matthew's in resurrection from Galilee, where He had sought the poor of the flock (compare Matt. 4:15).
[2] In this sense it is not a continuation of Christ's mission on the earth, continued in the Matthew mission from Galilee.
Acts 1 Bible Commentary
John Darby’s Synopsis
Let us now examine the chapters in their course. Chapter 1 supplies us with the narrative of that which relates to Jesus risen, and the actions of the apostles before the descent of the Holy Ghost. The Lord's communications present several very interesting points. Jesus, the risen man, acts and speaks by the Holy Ghost after His resurrection as before it. Precious token of our own position, as reminding us that we shall have the Holy Ghost after our resurrection, and that, being no longer engaged in restraining and mortifying the flesh, His divine energy in us will be entirely consecrated to eternal joy and worship, and to the service committed to us by God. The risen Lord then gives His disciples commandments in connection with the new position He assumes. Their life and their service are to be formed and guided in view of His resurrection-a truth of which they had irrefragable proofs. They were still on earth, but they were pilgrims there, having Him in view who had gone before them raised from among the dead. Their relations with Him are still connected with their position on earth. He speaks to them of the kingdom, and of that which concerned the kingdom. Jerusalem was the starting-point of their ministry, even more than of His own. For He had gathered together the poor of the flock wherever He had found them, especially in Galilee; [1] but now, resurrection having made Him in power the vessel of the sure mercies of David, He calls Israel afresh to own as Prince and Saviour the One whom they had rejected as the living Messiah on earth. The Epistles of Peter are connected with the gospel in this point of view.
Nevertheless, to exercise this ministry, they were to wait for the accomplishment of the Father's promise, the Holy Ghost, with whom they were to be baptised, according to John's testimony, which the Lord assured them should soon take place. The mission of the Holy Ghost led them, at the same time, out of the Jewish field of purely temporal promises. The Father's promise of the Holy Ghost was a very different thing from that of the restoration of the kingdom of Israel by the power of Jehovah, the God of judgment. It was not for them to know the time and season of this restoration, the knowledge of which the Father kept in His own possession; but they should themselves receive the power of the Holy Ghost, who would come down upon them; and they should be witnesses unto Jesus (as they had known Him, and according to the manifestation of Himself after His resurrection), both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost parts of the earth-thus making Jerusalem the starting-point and first object, according to the mission, Luke 24:47. Nevertheless, their testimony was founded on their beholding their Master and their Lord caught up from their midst, and received into the clouds of heaven, which hid Him from their sight. While looking steadfastly upwards, as this took place, two messengers from heaven come and announce to them that He will return in like manner. His manifestation in this lower world, beneath the heavens, is therefore here intended. He will return to earth to be seen of the world. We have not the rapture of the assembly, nor the assembly's association with Him while absent. With the knowledge of Jesus taken up out of the world, and to come again into the world, as the termini and elements of all their teaching, they return to Jerusalem, there to wait for the Holy Ghost who was promised unto them. It is not into Galilee that they go. They are to be witnesses in Jerusalem of the heavenly rights of that Christ who had been rejected on earth by Jerusalem and the Jews. [2] All this clearly shews the position in which they were placed, and the mission committed to them. But before they receive the Holy Ghost for its fulfilment, some other characteristic circumstances find their place in this chapter. They act, under the guidance of Peter, according to intelligence in the word, before they are endowed with power from on high. These two things are therefore distinct from each other.
It appears that, although Peter was not directly led of the Holy Ghost, the Spirit put His seal on that which was done in accordance with the word in the Old Testament understood by the apostle. We have before seen that Christ, after His resurrection, opened the understanding of His disciples that they might understand the scriptures. They now act, not having received the Holy Ghost, according to a Jewish principle. They present the lot to the Lord, that He may decide. Nevertheless the lot was not all, nor was it drawn without making a distinction. Apostolic authority flowed from the nomination of Christ Himself. Intelligence of the scriptures makes them understand that which ought to be. The object which the Lord had assigned to their service narrowed the choice to the little circle of those who could fulfil that object. Their history made them capable, as Jesus had said, of being His witnesses, because they had been with Him from the beginning, and could now testify that this same Jesus, whom the Jews had rejected and crucified, was indeed risen from among the dead.
Apostolic authority is exercised in Jerusalem on the Jewish principle, before the gift of the Holy Ghost. In this there was neither research nor the exercise of the human mind. "His bishopric let another take" guided their conduct; the capacity to testify of Jesus in His life on earth, and now of His resurrection and ascension, decided on the needed qualifications; the lot of Jehovah determined the individual who was to take Judas' place. Two are chosen, according to these needful qualifications, and the lot falls upon Matthias, who is numbered with the eleven apostles. But they were still without the promised power.
Footnotes
[1] The mission given in Luke 24 is the one fulfilled both in Peter's and Paul's discourses in the Acts, but especially in chapters 2 and 13, not that of Matthew 28 which, indeed, was only to Gentiles. Luke's was on His ascension from Bethany, Matthew's in resurrection from Galilee, where He had sought the poor of the flock (compare Matt. 4:15).
[2] In this sense it is not a continuation of Christ's mission on the earth, continued in the Matthew mission from Galilee.