[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, Religious of St Andrew's Convent, Streatham with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Synopsis of the Acts of the Apostles
I. The “ Acts of St Peter.”
(a) The preparation.(b) The foundation.(c) The development.
B. The establishment of the Church in Judea and Samaria (vi.-xi. 18).
(a) Appointment of the deacons. First persecution.(b) Acts of St Stephen the deacon ; his martyrdom.(c) Acts of Philip the deacon.(d) Conversion of Saul ; his preparation for the ministry.(e) St Peter’s missionary journeys to Lydda, Joppe, and Cesarea ; baptism of Cornelius.
C. The establishment of the Church at Antioch (xi. 19-30).
(a) Its foundation.(b) Its consolidation.
D. The Second Persecution (under Herod Agrippa J), and the subsequent peace of the Church (xii.).
II. The “Acts of St Paul.”
(а) His first missionary journey in company with Barnabas.(b) Council of Jerusalem ; ritual precepts and Gentile converts.(c) St Paul’s second journey in company 'with Silas and Luke.(d) His third journey.
B. St Paul the prisoner for the cause of the Gospel (xxii.-xxviii.).
(a) In Jerusalem.(b) In Cesarea. Journey to Rome.(c) In Rome.
Acts I : 1-12
The Ascension
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| He was raised up: J-J Tissot |
[2] Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up.
[3] To whom also he shewed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God.
[4] And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.
[5] For John indeed baptized with water, but you shall be baptized with the Holy Ghost, not many days hence.
[6] They therefore who were come together, asked him, saying: Lord, wilt thou at this time restore again the kingdom to Israel?
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| Ye men of Galilee.. J-J Tissot |
[8] But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth.
[9] And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.
[10] And while they were beholding him going up to heaven, behold two men stood by them in white garments.
[11] Who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven.
[12] Then they returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a sabbath day's journey.
[1] Primum quidem sermonem feci de omnibus, o Theophile, quae coepit Jesus facere, et docere [2] usque in diem, qua praecipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est : [3] quibus et praebuit seipsum vivum post passionem suam in multis argumentis, per dies quadraginta apparens eis, et loquens de regno Dei. [4] Et convescens, praecepit eis ab Jerosolymis ne discederent, sed exspectarent promissionem Patris, quam audistis ( inquit) per os meum : [5] quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies. [6] Igitur qui convenerant, interrogabant eum, dicentes : Domine, si in tempore hoc restitues regnum Israel? [7] Dixit autem eis : Non est vestrum nosse tempora vel momenta, quae Pater posuit in sua potestate : [8] sed accipietis virtutem supervenientis Spiritus Sancti in vos, et eritis mihi testes in Jerusalem, et in omni Judaea, et Samaria, et usque ad ultimum terrae. [9] Et cum haec dixisset, videntibus illis, elevatus est : et nubes suscepit eum ab oculis eorum. [10] Cumque intuerentur in caelum euntem illum, ecce duo viri astiterunt juxta illos in vestibus albis, [11] qui et dixerunt : Viri Galilaei, quid statis aspicientes in caelum? Hic Jesus, qui assumptus est a vobis in caelum, sic veniet quemadmodum vidistis eum euntem in caelum. [12] Tunc reversi sunt Jerosolymam a monte qui vocatur Oliveti, qui est juxta Jerusalem, sabbati habens iter.
Notes
1. The former treatise. Better, “ first discourse.” We often find the superlative used in later Greek when two objects are compared. Here (πρῶτος) “ first” is used instead of the comparative (πρὁτερος ) prior.
The Acts, like the gospel of St Luke, commences with a prologue, in which St Luke modestly refers to the third gospel as his “first discourse” ( τον μεν πρωτον λογον ) which he mentally contrasts with the second discourse (τον δε δευτερον λογον), to which he passes without any description. As the Acts are the sequel to the third gospel, they treat of the same subject, viz. of the words and deeds of Christ, especially of those which He performed through the agency of His apostles. Their deeds were the continuation of His, and on several occasions we find that our Lord Himself intervened in certain incidents connected with the foundation of the Church, e.g. His apparition to St Stephen, the deliverance of the apostles by angels, the conversion of St Paul,— in a word, by all those miracles which are recorded in the Acts as having been worked in favour of the ministers of the Word.
The Acts of the Apostles is the longest of the books of the New Testament, with the exception of the gospel of St Luke.
Theophilus. This word means “beloved of God.” St Luke is generally supposed to be addressing a Gentile convert, who was either a Roman or a Greek by birth, probably the former. The title “most excellent,” which we find in St Luke’s gospel, is omitted here.
Various conjectures have been put forth to account for this omission, e.g.—
(а) St Luke was now on more intimate terms with Theophilus.
(b) This title was given to a magistrate, and Theophilus no longer held that office.
(c) St Luke wrote the Acts immediately after his gospel, and a second formal dedication was unnecessary.
of all things. Evidently, this must be taken as signifying all things that were “ fitting, becoming, and sufficient for the purpose ” ( “ res apta et congrua et officio sufficentia.” — Aug. de Consens., Evang., iv. 8).
“All” is often used in this modified sense in the Scriptures: cf. those Jews that were of Asia, when they saw him in the temple, stirred up all the people (xxi. 27). We have St John’s testimony that there are also many other things which Jesus did, which, if they were written every one, the world itself, I think, would not he able to contain the hooks that should he written (St John xxi. 25). Again, in the same gospel, we find our Lord saying to His disciples : All things whatsoever I have heard of my Father, I have made known to you (xv. 15) ; and, later on, He explains His meaning ; I have yet many things to say to you, but yet i cannot hear them now (xvi. 12). V
began. The position of this word in the Greek shews it to be emphatic (ᾐρξατο ὁ Ἰησοῦς), and points out that our Lord’s ministry on earth was but the beginning of His work, which, glorified in heaven, He continued in His Church, where he must reign, until he hath put all his enemies under his feet (1 Cor. xv. 25). The word “ began ” occurs thirty-one times in the third gospel, and we find it frequently in the Acts, thus furnishing an internal proof that these two books are the work of one author (e.g, i. 22, ii. 4, viii. 35, x. 37, xi. 15, etc.).
to do and to teach, “ Consider how Christ accredited His words by His deeds. Thus He saith. Learn of Me, for I am meek and lowly in heart. He taught men to be poor, and exhibited this by His actions. For the Son of Man, He says, hath not where to lay His head. Again, He charged men to love their enemies, and He taught the same lesson on the Cross, when He prayed for those who were crucifying Him. He said, if any man will sue thee at the law, and take away thy coat, let him have thy cloak also : now. He not only gave His garment, but even His blood. In this way He bade others teach ” (St Jn. Chrys., Hom., i. 3).
By “ to do and to teach ” St Luke designates the whole life of Christ, both public and private, — His miracles, His doctrine, and His method of acting with various classes of men. Note that our Lord first practised, afterwards He taught.
Some commentators take these words began to do and to teach as merely pleonastic, and as simply referring to all that Jesus began and continued both to do and to teach until the day, etc. (Cf. “ Il se mit à faire telle ou telle chose.")
2. Until the day. St Luke takes up the thread of his first discourse, since the third gospel ends with a brief account of the Ascension, but what he had related there, he does not repeat in the Acts.
giving commandments. The R.V, reads “commandment,” and this is a more literal translation of the Greek but the sense
is evidently plural, for Christ gave His disciples more than one commandment, e.g . —
He commanded them—
(a) To preach the Gospel throughout the whole world (St Luke xxiv. 47, 48).(b) To be witnesses of His Resurrection (Acts i. 8).(c) To baptize in the name of the Father, Son, and Holy Ghost (St Matt, xxviii. 10).(d) To teach what they had learned from Him (St Matt, xxviii. 20).
by the Holy Ghost, Some commentators, following the reading of Codex D, and a few Syriac and Arabic versions, place these words after whom he had chosen and read “whom he had chosen by the Holy Ghost, ” but the majority of the Greek MSS. and versions, including the Vulgate, connect them with “giving commandments” (præcipiens apostolis per Spiritum sanctum ; ἐντειλἁμενος τοις αποστολοις δια πνευματος ἁγιου). This reading, which is accepted by the A.V. and R.V., agrees with the grammatical construction, and corresponds with the actual facts, since the apostles are nowhere said to have been chosen by the Holy Ghost, but by our Lord. Cf. (a) And going up into a mountain, he called unto him whom he would himself and they came to him. And he made that twelve should he with him, and that he might send them to preach (St Mark iii. 13, 14). (b) And when day was come, he called unto him his disciples ; and he chose twelve of them (whom also he named apostles) (St Luke vi. 13). (c) You have not chosen me, hut I have chosen you; and have appointed you (St John xv. 16).
On the other hand, we find frequent allusions to our Lord having acted under the guidance of the Holy Spirit, e.g.,
(a) Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert (St Luke iv. 1).
(b) The Spirit of the Lord is upon me, wherefore he hath anointed me, etc. (St Luke iv. 18.)
(c) If I by the Spirit of God cast out devils, etc. (St Matt. xii. 28).
(d) Jesus of Nazareth, how God anointed him with the Holy Ghost ( infra, x. 88).
he was taken up, — “received up,” RV. (ἀνεληφθη). The same word is used in the translation of Elias (4 Kings ii. 11). In his gospel, St Luke uses the expression “carried up” (ἀνεφερετο xxiv 51). In the first verses of the Acts we have a synopsis of the gospel of St Luke.
3. after his passion. Lit. “after He had suffered” (μετα το παθειν αυτον ). All our Lord’s sufferings are included in the same expression in the Nicene Creed, “He suffered and was buried” (passus et sepultus est). Cf. Jesus .... suffered without the gate (Heb. xiii. 12).
by many proofs, — i.e. by clear and evident proofs. The original Greek word (τεκνηριον ) is defined by Aristotle as a proof derived from logical induction. As the Resurrection of Christ was to be the foundation of the apostles’ teaching, it was necessary that they should have these numerous and indisputable proofs. All the proofs which they had are not recorded, but we know of some, e.g. —
(а) Jesus appeared to His disciples on eleven different recorded occasions.
(b) He allowed them to touch Him ; He ate and drank with them several times (see St Luke xxiv. 43 ; St John xxi.).
for forty days. Better, “ throughout forty days ” (δι ἡμερων τεσσαρακοντα ), These are called “the great forty days.” This number is frequently mentioned, both in the Old and the New Testament, as that of preparation for some great event, or of its duration, e.g . —
1. Old Testament.
Moses and Elias fasted forty days.The rain of the Deluge fell for forty days.The Jews passed forty years in the desert.
2. New Testament.
Jesus was presented in the Temple after forty daysHe fasted forty days in the desert.Forty days elapsed between the Resurrection and the Ascension.
appearing to them. “ He was not always with them now, as He was before the Resurrection. For the writer does not say ‘ forty days ’ but, ‘ during forty days.’ He came, and again disappeared ; by this, leading them on to higher conceptions, and no longer permitting them to stand affected towards Him in the same way as before, but taking effectual measures to secure both these objects, that the fact of His Resurrection should be believed, and that He Himself should he ever after apprehended to he greater than man. At the same time, these were two opposite things : for in order to the belief an His Resurrection, much was to be done of a human character ; and for the other object, just the reverse. Nevertheless, both results have been effected, each when the fitting time arrived ” (St John Chrys., Hom., i. 4).
speaking of the kingdom of God. Lit. “ speaking the things concerning the kingdom of God ” (λεγωον τα περι της βασιλειας του θεου ). It is evident that our Lord instructed His disciples in many things which are not recorded in the Scriptures, but which have come down to us by tradition, i.e. by the unwritten word of God. Thus, the observance of the first day of the week instead of the seventh as the day of rest ; the matter and form of the sacraments, etc.
“ In that interval of forty days. He frequently shewed Himself to them, He appeared and taught them concerning the kingdom of God, i.e. concerning His Church. It is not recorded what He taught them, but undoubtedly He taught them many things. It is generally held, and rightly so, that during this time the apostles were being instructed in what regarded the constitution, government, administration, propagation, and perfecting of this kingdom. Willingly or unwillingly, anti-Catholics must admit that Christ taught many things which are not written ” (Knabenbauer, Actus Apostol, in h. 1,).
From the gospels we learn some of the instructions which Jesus gave His apostles e.g. —
(а) The true interpretation of the Old Testament prophecies (St Luke xxiv.)
(b) That the Church was to embrace all nations (St Matt, xxviii. 19.)
(c) That He would be with His Church, and confirm the teaching of His witnesses by miracles (see St Mark xvi. 15-18 ; St Matt, xxviii. 20).
(d) That St Peter was charged to rule the whole flock (St John xxi. 17-18).
According to some commentators, St Luke now passes from a general explanation of how our Lord spent “ the great forty days ” to a detailed description of His last apparition to His disciples. St Gregory and St Augustine take the verses 4-6 as referring either to the first apparition of our Lord to the apostles on Easter day or to His apparition to them eight days after, when St Thomas was present. The annotations are based on the first of these opinions.
4 . eating together (convescens). St Jerome, St John Chrysostom, and other Greek Fathers thus translate the Greek participle here used (συναζιλομενοσ ) which some modern commentators render “ being assembled together.” The former derive the word from ἁλης , “ gathered closely,’’ the latter from ἁλς , “ salt.” St John Chrysostom explains it as “partaking of the salt ” (κοιυωνων ἁλων) hence “ partaking of the table ” (κοιυωνων πραπεζης ). The R.V. and the R.V. prefer “ being assembled together,” but give the rendering of the Vulgate as a marginal note. Certainly the authority of these Greek Fathers should be decisive on this point, and, moreover, their rendering is by far the more ancient. Our Lord’s glorified Body did not need food, but He condescended to partake of it in order to convince His disciples of His Resurrection.
commanded them. Better, “charged them” (αὐτοις παρηγγειλεν ).
not depart from Jerusalem. St Luke alone gives this prohibition. Naturally, they would have desired to leave Jerusalem at once for fear of their enemies.
wait for the promise of the Father. St Luke gives that promise in his gospel : —
(a) And I send the promise of my Father upon you but stay you in the city., till you he endued with power from on high (xxiv. 49).
(b) For the Holy Ghost shall teach you in the same hour what you must say (xii. 12).
which you have heard. There is a transition here from the oblique form of narration to the direct. Other examples of this are found both in the Acts and in the third gospel, e.g . —
(a) Paul .... reasoned with them out of the scriptures, declaring and insinuating that the Christ was to suffer, and to rise again from the dead ; and that this Jesus Christ, whom I preach to you (xvii. 2-8).
(b) He charged him that he should tell no man, but, Go, show thyself to the priest (St Luke V. 14).
by my mouth. Some MSS. read here “of me” (μου ), but there is good authority for the rendering as given in the Vulgate, since it is supported by Codex D, some Ethiopic and Latin versions, and by the writings of St Hilary and St Augustine.
5. John indeed baptized. Andrew, Philip, Nathanael, and others, who had heard St John the Baptist, must have remembered his words : I indeed baptize you with water ; but there shall come one mightier than I , he shall baptize you with the Holy Ghost and with fire (St Luke iii. 16).
It is generally believed that the apostles were already baptized, and that those words of our Lord refer to the outpouring of the gifts of the Spirit, not to the sacrament of baptism. The sequel shews that this promise was not made only to the apostles.
not many days hence. The apostles waited ten days for the coming of the Holy Ghost, therefore in the Christian Church the feast of Pentecost is kept ten days after the Feast of the Ascension, and, consequently, fifty days after Easter. It coincides with the Jewish festival of Pentecost, when the first-fruits of the earth were solemnly offered to God, and public thanksgivings were offered for the harvest.
Our Lord does not determine the number of days in order to try their faith and patience, but He holds out a hope of the speedy coming of the Holy Ghost. “It was fit that they should first be brought to have a longing desire for that event, and so receive that grace. For this reason Christ Himself departed, and then the Spirit descended. For had He Himself been there, they would not have expected the Spirit so earnestly as they did. On this account neither did He come immediately after Christ’s Ascension, but after eight or nine days. It is the same with us also, (or our desires towards God are then most raised when we stand in need” (St Jn. Chrys., Hom., i. 6).
6. They therefore who were come together. Those who hold that the Evangelist begins the account of the Ascension here, base their opinion on the fact that the particle “ therefore ’’(συν) generally begins a fresh paragraph. Those who believe the account of the Ascension to begin with verse 4 explain the ‘‘ therefore ” as relating to the promise of the Holy Ghost, since the restoration of the kingdom was frequently spoken of in connection with the outpouring of the Spirit. Our Lord’s words had reminded the apostles of the promised redemption from bondage to a foreign yoke, and they enquired if their deliverance were close at hand.
Lord, wilt thou ? etc. Lit. “ Lord, if thou restorest,” etc. (κυριε, ει εν τῷ χρονῷ ). The direct question is expressed in the form of a doubt. The same idiom occurs in vii. 1., xix. 2, in the original Greek. Thus, too, the Vulgate renders it, “ Domine, si restitues.”
The name of “ Lord ’’ is often used in the Septuagint for Jehovah, “ the Lord God ’’ (Gen. ii. 16), and we find it in the New Testament, especially when Christ is spoken of, or to, as Master. Cf . Lord, teach us to pray.
at this time. The apostles’ question shews how much they needed the gift of intelligence which was given at Pentecost, for they had no doubt, apparently, about the restoration of the earthly kingdom. Our Lord’s Resurrection had rekindled all their hopes of an earthly Messianic kingdom. Cf. He added and spoke a parable because he was nigh to Jerusalem^ and because they thought that the kingdom of God should immediately he manifested (St Luke xix. 1). Their conception of a temporal kingdom of great power and glory was not yet dispelled.
restore. “According to the expectation of the Jews, the times of the Messias would bring more than all the pristine glory to the city and nation of the ancient people of God. They looked for an amplification of the power and splendour of David and Solomon, in Christ ” (Wordsworth, New Test.).
to Israel. On this point Lightfoot observes : “ Commonly the name “ Israel” amongst the Jews was wont to be taken for the Jews only ; so that they called themselves Israel, and the ten tribes, by way of distinction, the ten tribes. In which sense, and according to which distinction, that of the apostle seems to be said, “ Are they Hebrews ? so am I. Are they Israelites So am I ’ ” (Horæ Hebr. ch. i.).
The Jews expected a Messias who should make Jerusalem the greatest city of the world, subjugate all nations and compel them to embrace Judaism. It was in this sense that they interpreted the prophecies of the Old Testament, e.g.—
(a) I will restore thy judges as they were before, and thy counsellors as of old. After this, thou Shalt be called the city of the just, a faithful city (Is. i. 26).
(b) He shall sit upon the throne of David, and upon his kingdom (Is. ir. 7).
(c) In those days shall Juda be saved, and Israel shall dwell confidently (Jer. xxiii. 6).
(d) I will raise up the tabernacle of David, that is fallen, and I will close up the breaches of the walls thereof, and repair what was fallen, and 1 will rebuild it as in the days of old (Amos ix. 11).
7. times or moments. This expression (χρονους ἢ καιρους ) is characteristic both of St Luke and St Paul. Cf. But of the times and moments, brethren, you need not that we should write to you (1 Thess. v. 1). By “ times ” we are to understand “ periods of duration,” by “ moments ” certain fitting points of time. Our Lord answered their question by rebuking their curiosity, but He left it to the Holy Ghost to rectify their erroneous opinions.
the Father. Our Lord also ascribed to the Father all knowledge concerning the “times or moments” of the last day. Cf. But of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father (St Mark xiii. 32).
hath put in his own power. The word here translated power (ἐξουσια ) signifies “absolute authority,” and is not the same as the word which in the next sentence is also translated “ power ” (δυναμις ). The sentence is very emphatic in the original, and signifies “ His very own ” (ἐυ τῇ ἰδια ).
8. But you shall receive the power. This gift of power included —
(a) Courage to bear witness to Christ and to suffer for the Gospel.
(b) The gift of tongues and that of working miracles.
(c) The plenitude of the gifts of the Holy Ghost. Cf. Now there are diversities of graces, but the same Spirit, etc. (I Cor, xii. 4).
The word (δυναμις) here rendered “power” is generally used with reference to the power given by the Holy Spirit. Cf. Jesus returned in the power of the Spirit into Galilee (St Luke iv. 14.) That you may abound in hope and in the power of the Holy Ghost (Rom. xv. 13).
you shall be witnesses. The greatest stress is laid on this part of the apostles' work. Cf. One of these must be made a witness with us of his resurrection (i. 22). St Peter in his exhortation to Cornelius says, that our Lord after His Resurrection manifested Himself not to all the people but to witnesses preordained by God, even to us who did eat and drink with him after he arose again from the dead (x. 41). St Luke relates how nobly they performed this duty (see iv. 33) ; and, as we have seen in the article on the Scope and Plan of the Acts (p. 20), one of his objects in writing this book was to bring this testimony of the apostles into relief.
Jerusalem, Judea, Samaria. See Intro., p.21, where the student’s attention is called to the exact obedience of the apostles in evangelizing in the order specified by Christ.
Note that Christ now cancels the prohibition which we find in St Matt. x. 5 : (Go ye not into the way of the gen tiles, and into the cities of the Samaritans enter ye not. Once, when sitting on the well in Sichar (in Samaria), Jesus thus addressed His apostles : Behold, I say to you, lift up your eyes, and see the countries, for they are white already to harvest (St John iv. 36) ; now He bids them “ thrust in the sickle.”
uttermost part of the earth. In the apostolic age, Rome was the centre of the known world ; hence, when Pompey came to Jerusalem, he is said to have come to “ the ends of the world.” Probably, when the apostles heard these words, they interpreted them as referring only to the Jews of the Dispersion. Gradually the universality of their mission was revealed to them, and this mission the Catholic Church on earth continues to fulfil. The faithful of all ages know “what Christ has revealed” by the testimony, teaching, and authority of the Catholic Church.
9. while they looked on. As they were to he eye-witnesses, it was necessary that they should see Him ascend. They were not left in amazement when He disappeared, as the disciples of Emmaus had been (St Luke xxiv. 31).
he was raised up. This happened whilst he blessed them (St Luke xxiv. 61). Our Lord’s Resurrection was the crowning event of His life, of which His Ascension was the necessary sequel.
a cloud. In Holy Scripture, God is frequently represented as revealing His presence and majesty by “a cloud.” Thus we read, Behold the glory of the Lord appeared in a cloud (Exod. xvi. 10). Lo, now will I come to thee in the darkness of a cloud etc. (ibid. xix. 9). Who makest the clouds thy chariot etc. (Ps. ciii. 3). Many similar texts might be cited.
received him. Sometimes our Lord is said to have ascended into heaven, — cf. being gone into heaven (1 Pet. iii. 22) ; at others, He is said to have been taken up, — The Lord Jesus .... was taken up into heaven (St Mark xvi. 19). As man, He was taken up ; as God, He ascended. The same holds good of the Resurrection : Jesus rose from the dead as God, He was raised as man (see infra ii. 24, 32, iii. 15 ; St John ii. 19, X. 18).
out of their sight. Yet Christ remained invisibly with His Church. Cf. Behold I am with you all days even to the consummation of the world (St Matt, xxviii. 20). He was with His ministers to guide them, united to them by grace and also present with them in the sacrament of the Holy Eucharist, in which, though Jesus hides Himself from our sight, the sacramental veils reveal His Presence.
10 . beholding. Lit. “looking with fixed gaze (ἀτενιζοντες ).
him going up. By His own power as God. He was accompanied by the souls whom He had delivered from limbo, and who were the first-fruits of the Redemption.
behold. This particle calls attention to the suddenness of the apparition.
two men — i.e. two angels in human form. Thus in his gospel, St Luke speaks of angels as “ men.” Cf. Behold two mm stood by them (xxiv. 4), though, in the same chapter, he refers to them as a vision of angels (verse 23).
Angels ministered to the Son of Man—
(a) At His birth.(b) During the temptation in the desert.(c) In His agony in Gethsemani.(d) On Easter day they announced His Resurrection.
stood by. Better, “ were standing by.”
in white garments. The usual scriptural expression, descriptive of an angel (see St Mark xvi. 5 ; St Luke xxiv. 4 ; Acts x. 30).
11 . men of Galilee. With the exception of Judas Iscariot (the man of Kerioth), all our Lord’s apostles were Galileans. Cf. Surely thou art one of them for thou art also a Galilean (St Mark xiv. 70).
why stand you The apostles had been frequently told that our Lord would one day ascend into heaven. Cf. If then you should see the Son of man ascend up where he was before (St John vi. 63). I ascend to my Father and to your Father to my God and your God (St John xx. 17).
12. the mount that is called Olivet. This is a range of hills about one mile in length, and half a mile east of Jerusalem. The Valley of Jehosaphat divided this range from the holy city. It took its name from the numerous olive trees that were cultivated on its slopes. In the third gospel we read that Jesus led His disciples out as far as Bethania (xxiv. 50), i.e. “over against Bethania” (ἔος προς Βεθανιαν). The village of Bethania is about two miles from Jerusalem ; hence we must understand that Jesus led His disciples to the environs of Bethania, or that He made a circuit by Bethania to reach the Mount of Olives, and that He ascended from one of the peaks of this range of hills situated about one mile from the nearest part of Jerusalem. The traditional site, now under British Mandate, is the middle peak of the range, which commands a full view of Jerusalem.
It has been inferred from St Luke's accurate description of localities in Jerusalem that Theophilus was unacquainted with these places.
a sabbath-day's journey, — i.e. 2000 cubits or paces, equal to about seven furlongs. St John Chrysostom conjectures from these words that Christ ascended on a sabbath-day ; but since the Ascension took place on the fortieth day after His Resurrection, and Christ rose on the first day of the week, this is impossible.
In the “Apostolic Constitutions it is clearly stated that, in the primitive Church (as in our days), the Feast of the Ascension was kept on the fortieth day after Easter, and the Feast of Pentecost ten days later.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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