9 And when he had spoken these taken up; and a cloud received things, while they beheld, he was him out of their sight. than the land of Judea. But here it should be understood in its unlimited sense, as including the habitable world. This is evident, not only from the structure of the sentence, which is a regular climax, but also from the nature of the work committed to the disciples. God had promised to give his Son the heathen for an inheritance, and the uttermost part of the earth for a possession; and had appointed him both to restore the preserved of Israel, and to be a light to the Gentiles and salvation unto the end of the earth. Ps. ii. 8; Isa. xlix. 6. The Son had given himself a ransom for all, and tasted death for every man. 1 Tim. ii. 6; Heb. ii. 9. With much propriety, therefore, did he command his apostles to proclaim the gospel to all nations, even to the uttermost part of the earth. They manifestly understood the command to be thus broad and extensive; if not at first, they so understood it after the Spirit had more fully enlightened their minds; and their subsequent history shows with what faithfulness and success they obeyed it. Most of the then known world heard the sound of the gospel, before their labors ended. It may be added that the assurance and command, contained in this verse, supplied the place of a direct answer to the question in ver. 6. Thus, though not in terms, yet by necessary implication, the apostles were admonished that they should look for a spiritual kingdom instead of a temporal. And while it was not asserted that the kingdom should then or ever be restored to Israel in particular, yet it was distinctly implied that the kingdom should in due time be established in the whole earth, and all should be subjected to its influence. 9. When he had spoken, &c. That is, immediately after he ceased speaking, and before they separated. While they behold. It was the utmost importance that the disciples should be eye-witnesses of the ascension of Jesus; otherwise, how could they be certain of the fact? They did not see him rise from the dead; nor was it necessary; because by seeing him, conversing with him, and handling him, after his resurrection, they were convinced of the fact by infallible proofs. But no such proof of his as cension could have been given. Had they not witnessed his ascension, a reasonable doubt might have been entertained whether he had truly ascended, or whether he had retired to a place of concealment on the earth. It pleased God not only to relieve the minds of the disciples from all doubt, but to enable them to give positive testimony to others that their Lord had both risen from the dead and ascended on high. T He was taken up. Our Lord ascended from that part of the mount of Olives which was near the village of Bethany. See ver. 12, and Luke xxiv. 50, 51. The place to which he ascended cannot be determined definitely; yet it is not wholly absurd to conceive of heaven as a place, a distinct locality. See note on John xiv. 2, 3. As to the situation of that place, whether up or down with respect to the earth, see note on Acts vii. 34. A cloud received him out of their sight." There could be no deception here. They were on the top of a mountain. And from this height, Jesus ascended so much higher as to be lost from vision among the clouds. Having seen so much, the disciples could not reasonably doubt that he had actually ascended, as he said he should, to his Father and their Father, to his God and their God. Unlike Lazarus who was miraculously reanimated, he did not die again; but he departed from the earth bodily. It is generally supposed that our Lord left the earth, clothed with the identical body which had been nailed to the cross; and that it was spiritualized on its passage from earth to heaven. Recently, the idea has been advanced that Jesus came forth from the tomb, clad in a spiritual body, so closely resembling the earthly as to be readily recognized. See note on Luke xxiv. 39. It is not material to the main fact, which of these theories be adopted. It is sufficient for us, that the apostles, who were eye-witnesses of these wonders, were convinced, by infallible proofs, that their Lord, who had been dead, was alive again, and that he ascended from the earth into the region of the clouds. Whether his body was spiritualized at his resurrection or at his ascension, its condition 10 And while they looked stead-| fastly toward heaven as he went up, behold, two men stood by them in white apparel: 11 Which also said, Ye men of was such as to give them ocular demonstration of the material facts. 10. They looked steadfastly toward heaven. Probably his departure was unexpected, notwithstanding it had been predicted; for the apostles were slow of heart to believe. But, in any case, it was natural that their gaze should be riveted for a time on that point of space where they caught the last glimpse of their ascending Lord. Two men. We may regard these as celestial messengers, though called men on account of their appearance in human form. Thus was our Lord's departure from the earth, like his advent, attended by the ministry of angels. In white apparel. The emblem of purity, and often described as the visible garb of angels. See Matt. xxviii. 3; Mark xvi. 5. "As two angels are mentioned only as addressing the apostles after the resurrection of Jesus (John xx. 12; Luke xxiv. 4), it is no unnatural supposition that these were the same who had been designated to the honorable office of bearing witness to his resurrection, and of giving them all the information about that resurrection, and of his ascension, which their circumstances needed."-Barnes. 11. Ye men of Galilee. Most of the apostles had resided in Galilee, the northern province of Canaan. Our Lord also dwelt several years in that province; namely, in Nazareth, where he was brought up, and in Capernaum, to which place he removed after he commenced his public ministry. Matt. ii. 22; 23; iv. 13; Luke iv. 16. ¶ Why stand ye gazing, &c. This question is somewhat similar to that recorded in Luke xxiv. 5, 6: "Why seek ye the living among the dead? He is not here, but is risen." It was useless for the disciples to gaze longer on the clouds. Jesus had gone far beyond the reach of their vision. Mortal eyes could not penetrate the heavenly mansions whither he had gone. A similar assurance also was given in this case as in the other. Then they were assured that he would meet them in Galilee, as he had promised; now they were assured Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. that his promise to return again should certainly be fulfilled. ¶ Into heaven. Into the immediate presence of God. See note on John xiv. 2, 3. ¶ Shall so come in like manner, &c. Various opinions have been entertained concerning the coming of our Lord, here indicated. Very many have supposed it to be his coming at the last judg ment, so called. But, aside from the question whether what is generally called the last judgment can be satisfactorily proved from the scriptures, it seems altogether unnatural to suppose the angels to refer to a period, many centuries distant, when their language seems to imply that some at least of the persons addressed should witness the coming of the Lord. Especially is this true, when his own previous declarations to his disciples are taken into the account. He had taught them to expect that he would appear and estab lish his kingdom in a visibly glorious manner. And in reply to their inquiry when he would thus appear, and what should be the sign of his coming, he enumerated several signs, and solemnly declared, "This generation shall not pass, till all these things be fulfilled." Matt. xxiv. 34. And, on another occasion, he uttered similar language: "Verily I say unto you, there be some standing here which shall not taste of death, till they see the Son of man coming in his kingdom." Matt. xvi. 28. These predictions clearly pointed to a period near at hand; and it is certain, that, however widely they mistook the spiritual import of the language, the apostles expected to witness this coming, during their lifetime. They uniformly speak of it as a nearly approaching event, and exhort their brethren to be prepared for it at any moment. doing, they imitated their Master, who taught them to watch constantly, lest, when he came, he should find them sleeping. Mark xiii. 33-37. And although he did not profess to know the exact hour when he should come, yet he positively declared that some then living should be eye-witnesses of this glorious event. These predictions so clearly point to the In so 12 Then returned they unto Je-| Olivet, which is from Jerusalem a rusalem, from the mount called sabbath-day's journey. period when Jerusalem was destroyed, his adversaries crushed, and his kingdom established through the influence of his gospel, that few are hardy enough in the present day to deny the fact. And to what event can the language of the angels here be more appropriately applied, than to this? If it be objected, that Jesus ascended in a cloud, and the angels declared that he should "so come in like manner," it may be replied that he described his coming in that generation in a similar manner, and in terms of even more exalted grandeur. He said they should see him "come in the glory of his Father, with his angels;" "in the clouds of heaven with power and great glory," when he would send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." Matt. xvi. 27; xxiv. 30, 31. Yet all this was to be accomplished before the whole number of his auditors should die. See note on Matt. xvi. 27, 28. So obvious is this application of the phrase, shall so come in like manner, that it did not escape the notice of Bishop Pearce, who says," That is, with marks of divine power; though not the same marks, yet as strong ones. It is not said that they should see him come, but that he should come in like manner as they saw him go: we may therefore suppose, that only Jesus's coming to visit the Jewish nation in their destruction is here meant by the angels." Barnes interprets the passage differently; yet he admits the terms used do not necessarily imply that the coming of the Lord shall be visible, except in its effects or results: "It is remarkable that when the return of the Saviour is mentioned, it is uniformly said he will return in the clouds. Matt. xxiv. 30; xxvi. 64; Mark xiii, 26; Rev. i. 7; Dan. vii. 13. The clouds are an emblem of sublimity and grandeur, and perhaps this is all that is intended by these expressions. Deut. iv. 11; 2 Sam. xxii. 12; Ps. xcvii. 2; civ. 3." 12. Then returned they unto Jerusalem. In his Gospel, xxiv. 52, Luke informs us that the disciples worshipped their ascended Lord, of whose divine Sonship they had now received the crowning evidence, by witnessing his ascension into heaven. Having thus acknowledged Jesus to be Lord, to the glory of God the Father, they returned into Jerusalem, to await the promised communication of the Holy Spirit. Doubtless their conceptions of this gift were crude and imperfect, and they had but a confused idea of the work whereunto they were appointed; for, up to this time, they had fondly clung to the hope of an earthly kingdom, over which Jesus should reign, and in which themselves should be advanced to stations of the highest honor. This dazzling prospect had blinded their eyes to the true spiritual meaning of much that they had heard; and they were now in much doubt what the end of Yet of this they these things should be. felt certain, that Jesus was the Son of God, and that implicit obedience was due to his word. Such obedience they rendered, by returning to Jerusalem, and there remaining until they were "endued with power from on high." T Mount called Olivet. Or, the Mount of Olives, from which Jesus ascended. See note on Matt. xxi. 1. ¶ Sabbathday's journey. That is, nearly eight furlongs, or about one English mile. The highest point of the Mount of Olives is said to be only five furlongs from the holy city. Bethany was situated on the eastern declivity of the mount, on the side farthest from Jerusalem; and the tract surrounding the village was called the region of Bethany. By supposing that our Lord went beyond the top of the mount, and descended so far towards the village as to enter the region of Bethany, we may harmonize the two accounts given here and in Luke xxiv. 50, at a point about one mile eastwardly from Jerusalem. "These words do not define the exact distance of the Mount of Olives from Jerusalem, which indeed was but five furlongs; nor do they take in the town of Bethany within the bounds of the Sabbath, which was distant fifteen furlongs, John xi. 18; but they point out that place of the mount where our Saviour ascended into heaven; namely, that place where that tract of the Mount of Olives ceased to be called Bethphage, and began to be called 13 And when they were come | and Matthew, James the son of in, they went up into an upper Alpheus, and Simon Zelotes, and room, where abode both Peter, and Judas the brother of James. James, and John, and Andrew, Philip, and Thomas, Bartholomew, Bethany."-Lightfoot. The extent of a Sabbath-day's journey is not fixed by the Mosaic law; but Jewish writers represent it as a little less than one English mile. Various reasons are assigned; one of which is, that, during the passage of the Israelites through the wilderness, the outermost border of their encampment was at that distance from the tabernacle, and it was adjudged right to travel so far as was necessary to attend the public worship of God, and no further. 66 Pe 14. These all continued, &c. That tion. This was their principal occupation. It is not implied that they did nothing else. Doubtless they conversed with each other concerning the glorious ascension of their Master, and his promised return; and concerning the predicted outpouring of the Spirit. But their principal business was prayer and other devotional exercises. A similar form of speech occurs in Acts vi. 4: 14 These all continued with one accord in prayer and supplication, the day of Pentecost. Nor need we suppose they shut themselves up entirely in this house, spending their whole time in prayer and supplication, ver. 14; because we are assured they were regular in their attendance at the temple. Luke xxiv. 53. But so much of their time as was not thus occupied, was devoted to social worship. ter, &c. The names of the twelve apostles are enumerated, with slight variations, in three other places; Matt. x. 2-4; Mark iii. 16-19; Luke vi. 13. Were come in. Either into Jeru- 13-16. Perhaps the historian names salem, or into the house which they them individually here, in order to show temporarily occupied. An upper distinctly that all remained faithful exroom. Because Luke says, xxiv. 53, the cept the traitor, Judas. See notes on apostles were continually in the tem-Matt. x. 2-4. ple, praising and blessing God," after the ascension of Jesus, some have sup- is, they were constant in their devoposed this upper room was an apartment in the temple. But this supposition seems improbable, because the temple was in the custody of the priests, who would not probably permit the apostles thus to appropriate a room to themselves. By their being in the temple continually, no more is implied than that they were regularly in attendance at the stated hours of religious worship. It does not appear, however, that they" We will give ourselves continually to made themselves conspicuous there, until after they received power from on high. Then, indeed, they openly and boldly proclaimed the gospel of the kingdom. The upper room, here mentioned, was probably, if not the same, at least similar to that in which our Lord ate the Passover and instituted the Supper. See note on Matt. vi. 6; xxvi. 19. Almost every house in Jerusalem contained such a room, designed for retirement, meditation, and prayer. In this room, the little company of disciples, male and female, assembled, that they might commune concerning the wonderful events which they had witnessed. Where abode. We need not understand that this was their permanent habitation, though it is not improbable that the house belonged to a believer, who allowed them to make it their home during the ten days which intervened between the ascension and Unit prayer, and to the ministry of the with the women, and Mary the stood up in the midst of the discimother of Jesus, and with his ples, and said, (the number of the names together were about an hundred and twenty,) brethren. 15 And in those days Peter to include supplication. But in this deed, she was specially committed to case, the circumstances in which the the custody of the beloved John, and disciples were placed render it proba- probably had no home but his. Tradible that their prayers consisted chiefly tion says that she lived about fifteen in supplications for deliverance from years after this period, and John_dethe distresses they endured, for protec- clares that she dwelt with him, John tion against apprehended evils, and for xix. 26, 27. This, however, is the last the bestowment of such blessings as mention which is made of her in the were needful to them in their helpless scriptures. And it may be remarked, and apparently unprotected condition. that, while the apostles generally treatWith the women. Only one female ed her with respect, and John in paris called by name, yet it is easy to im- ticular cherished her as a mother, there agine who were the others. At the is no evidence that any of them offercross were Mary Magdalene, Mary the ed religious worship to her. ¶ With mother of James and Joses, the mother his brethren. These may have been his of Zebedee's children, and others, who brethren by Mary, or the children of followed Jesus from Galilee. They Joseph by a former marriage; or peralso were at the sepulchre, on the haps only kinsmen, called brethren by morning of the resurrection. Doubt-a Hebrew idiom. See note on Matt. less they were among the number who xiii. 55. assembled with the apostles in that up- 15. Hitherto, the historian recapituper room in Jerusalem. It is not im- lates, with some additional particulars, probable that the wives of some of the the events which he briefly noticed at apostles were also there. Peter's wife, the end of his gospel; Luke xxiv. 49whose mother had been miraculously 53; namely, the ascension of our Lord healed by Jesus, Matt. viii. 14, 15, was and the return of his disciples to Jeruprobably a believer; and, if she shared salem. He now commences the main her husband's energy, might have trav- subject of this treatise, and proceeds elled with the others from Galilee to to recount the labors and success of the Jerusalem. However this be, there apostles. In those days. That is, were some devoted females, who per- very soon after the ascension. Jesus severed in their profession of faith in was crucified during the Feast of the Jesus, notwithstanding the dangers Passover; he showed himself to his which beset his followers. ¶ And Mary disciples, after his resurrection, for the the mother of Jesus. It is not expressly space of forty days; and they received stated that Mary witnessed the ascen- the Holy Ghost on the day of Pentesion of her son; yet we can scarcely cost, which was only fifty days subsedoubt that this favor was granted to quent to the Passover. Acts ii. 1. Not her. During his youth, she had care- more than ten days at the utmost, fully treasured up in her heart the therefore, could have intervened bewonders attending his birth, and all the tween the ascension and the day of indications he manifested of his divine Pentecost; and to this short period, parentage; she believed his testimony, the phrase those days must be limited. when he commenced his public minis-Peter stood up, &c. As heretofore, try; she was with him in the closing this apostle appears foremost in achour, and witnessed his agonizing tion. Perhaps he was the eldest of death on the cross. Then, indeed, a the apostles; most certainly, he was sword pierced through her soul. Luke ii. 35. The wound was healed, partially at least, by his resurrection; and it is certainly reasonable to suppose that she was permitted to behold his ascension to glory. Immediately afterwards, we find her here with the disciples, as one of the company of believers. In the most sanguine and energetic of the original Twelve. It is perfectly characteristic of him that he should now take the lead, and recommend to his brethren the expediency of filling the vacancy in their number, occasioned by the defection of Judas. In the midst of the disciples. That is, of the |