Commentary on Acts (Commentary on the New Testament Book #5)

Gundry, Robert H.

• Publisher: Baker Academic
• Year: 2011
• ISBN:
  9781441237620
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Delve Deeper into God's Word In this verse-by-verse commentary, Robert Gundry offers a fresh, literal translation and a reliable exposition of Scripture for today's readers. The book of Acts provides a selective record of events that took place during the formative years of the early church. Gundry's commentary makes clear how the Christian faith came to be accepted from Jerusalem to Rome. Pastors, Sunday school teachers, small group leaders, and laypeople will welcome Gundry's nontechnical explanations and clarifications. And Bible students at all levels will appreciate his sparkling interpretations. This selection is from Gundry's Commentary on the New Testament.

Acts

As a sequel to the Gospel of Luke, the book of Acts narrates Jesus’ continuing, irresistible, and appealing work of salvation through the witness of his disciples (compare the introduction to Luke’s Gospel).

AN INTRODUCTION BY WAY OF RECAPITULATION AND ELABORATION
Acts 1:1–26

This introduction to the book of Acts recapitulates subject matter in Luke’s Gospel and elaborates the most recent parts of that subject matter. Luke alludes to his Gospel and its account of Jesus’ activities (1:1–3), rementions Jesus’ command that the apostles stay in Jerusalem till they’re baptized in the Holy Spirit (1:4–5), records again the Great Commission (1:6–8), redescribes Jesus’ ascension (1:9–11), and tells about the replacement of Judas Iscariot during the wait for baptism in the Holy Spirit (1:12–26).

Luke writes in 1:1–3: I produced the former word, Theophilus, concerning all the things which Jesus began both to do and to teach 2till the day that he was taken up [to heaven] after he’d given an order through the Holy Spirit to the apostles, whom he’d selected [compare Luke 1:1–4; 6:13–16; 24:49–51], 3to whom also, after he’d suffered, he presented himself alive with many positive proofs, appearing to them throughout forty days and speaking the things about God’s kingdom/reign. “The first word” refers to Luke’s Gospel, called a “word” because he put in writing the oral “word” of the gospel (see Luke 1:2; Acts 10:36 for two of many examples of “word” as the oral gospel). In fact, the expression Luke uses could legitimately be translated, “I spoke formerly.” He dedicates Acts to Theophilus, as he did the Gospel. We know nothing more about Theophilus. “All the things which Jesus began both to do and to teach” recalls the overwhelming number of Jesus’ good deeds and good words. Their sheer number recommends the gospel. “Both to do and to teach” stresses that the deeds backed up his teaching and that the teaching explained the significance of his deeds. The gospel isn’t good news if either is missing. “Began both to do and to teach” implies that Jesus will continue doing good deeds and teaching good news through the agency of his apostles and other followers (compare 9:34: “And Peter said to him, ‘Aeneas, Jesus Christ is healing you’ ”). “Till the day that he was taken up” marks the end of that beginning but notably includes Jesus’ death, resurrection, and postresurrection ministry in the doing and teaching. The “order” he’d given the apostles was that they should “sit [tight] in the city [of Jerusalem]” till they were “clothed with power from the height” (Luke 24:49). This clothing will consist in the Holy Spirit’s coming on them from heaven (Acts 1:4–5, 8; 2:1–4). For now, though, Luke points out that Jesus gave the order “through the Holy Spirit.” To the very end of Jesus’ earthly lifetime, then, the Holy Spirit was inspiring the deeds and words of Jesus (see also Luke 4:18; Acts 10:38, for example).

Luke’s remarking Jesus’ selection of the apostles underlines their status as witnesses specially authorized by him. In particular, though disciples other than the apostles saw him risen from the dead, the apostles formed the solid core of that witness. For it was to them that “he presented himself alive”; and despite the fact “he’d suffered” crucifixion, that presentation included “proofs” which were “many” and “positive” and spread “throughout forty days” (compare “the certainty” of the gospel according to Luke 1:4; and contrast the Devil’s testing Jesus forty days according to Luke 4:1–13, for which testing the forty days of proofs offer a kind of compensation). “Appearing to them” stresses the eyewitness character of the proofs (compare Luke 1:2 again), and the filling of the forty days with “speaking the things about God’s kingdom/reign” establishes continuity between Jesus’ ministry prior to passion-and-resurrection and his ministry afterwards. For that kingdom/reign had formed the main theme of his earlier deeds and words (Luke 4:43 and so on). Thus there’s continuity not only between the Old Testament and Jesus’ prior ministry. There’s also continuity between that ministry and Jesus’ post-resurrection ministry. And since those ministries are only the beginning of what he did and taught, there’ll be continuity between them and what he’s yet to do and teach through his apostles and other followers. In other words, apostolic Christianity is one with Jesus’ deeds and words and, through them, with the Old Testament.

1:4–5: And while eating with [the apostles], he directed them not to withdraw from Jerusalem [as they’d be tempted to do because of Jesus’ crucifixion there and their Galilean origin] but to await the Father’s promise, “which you’ve heard from me, 5because John baptized with water, on the one hand, but you’ll be baptized in the Holy Spirit not after these many days [= in a few days].” “While eating with [the apostles]” refers back to Luke 24:41–43, 49, where the risen Jesus ate with them to prove the physicality of his resurrection and directed them to “sit [tight] in the city [of Jerusalem]” because he was going to “send the promise of [his] Father on them.” Baptism in the Holy Spirit interprets being “clothed with power from the height [= heaven]” in that promise. According to Luke 3:16, it was John the baptizer who said someone stronger than he would baptize people in the Holy Spirit. Here, Jesus adopts the statement as his own so as to establish continuity between his ministry and John’s under the aegis of God the Father. Christianity has a good pedigree, then. That the fulfillment of the Father’s promise will take place soon makes staying in Jerusalem tolerable. Putting the fulfillment’s temporal proximity negatively (“not after these many days”) stresses that the apostles won’t have to wait long. The very awkwardness of this expression adds to the stress.

1:6–8: Therefore [since baptism in the Holy Spirit seemed to signal the messianic kingdom; see Ezekiel 36:22–38, especially verse 27] they, on coming together, were asking him, saying, “Lord, [we’re wondering] whether you’re restoring the rulership to Israel at this time [= the imminent time of baptism in the Holy Spirit that you’ve just talked about (compare Luke 24:21)].” 7On the other hand, he told them, “It’s not yours to know times or seasons that the Father has set by his own authority. 8Nevertheless, you’ll receive power when the Holy Spirit has come on you, and you’ll be my witnesses both in Jerusalem and in all Judea and Samaria and as far as the extremity of the earth.” As often in Luke’s Gospel, “Lord”—here as a respectful address—suits Jesus’ dignity as the Son of God. It’s especially suitable in an address to Jesus as the resurrected Son of God. The angel Gabriel had promised to the Virgin Mary a restoration of rulership to Israel through Jesus (Luke 1:26–33). She exulted in that promise (Luke 1:54–55). Filled with the Holy Spirit, Zechariah prophesied such a restoration (Luke 1:67–79), and Jesus himself did too (Luke 22:29–30). So the apostles aren’t to be blamed for asking whether the time for it has come. The use of the present tense in “you’re restoring” for an event that isn’t yet occurring shows the apostles hopeful of an affirmative answer. Jesus doesn’t deny the restoration. How could he? As just noted, he’d recently predicted it. But he does deny the apostles’ right to know the Father’s timetable and interprets the imminent coming of the Holy Spirit on them as empowerment for witness rather than as a sign or concomitant of Jesus’ restoring rulership to Israel. “Set by his own authority” implies that the apostles’ hope for a quick restoration doesn’t determine the Father’s timetable. “Nevertheless” introduces the Holy Spirit’s empowerment of the apostles as a compensation for their inability to know times or seasons. The empowerment has the purpose of enabling them to bear effective witness about Jesus and for him. Their witnessing will consist in testifying to what they’ve seen in his ministry and resurrection and in working miracles to back up their testimony (again see Luke 1:1–4). The starting of this testimony in Jerusalem implies and suits continuity with Judaism, centered in that city. As ever, Luke wants his audience to know that Christianity is no upstart and therefore not a suspect religion. “And in all Judea and Samaria” probably refers to the whole land of Israel, including its central region of Samaria (see the comments on Luke 1:5), and thus adds to the theme of continuity with Judaism. “And Samaria” looks forward to the progress of the gospel into the region populated by religious cousins of the Jews (8:1, 4–25; 9:31; 15:3). (Samaritans used the Pentateuch, and still use it, as their Scripture.) “And as far as the extremity of the earth” projects the universal reach of apostolic witness (see especially Acts 13–28 and compare Luke 24:47–49).

1:9–11: And after he’d said these things, as they were watching he was lifted up; and a cloud hoisted him from their eyes [= out of their sight]. 10And as they were gazing into the sky while he was traveling [up to heaven], also—behold—two men in white clothes were standing alongside them. 11And they said, “Galilean men, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in this way, [that is,] in the manner that you’ve viewed him traveling into heaven.” “As they were watching,” “as they were gazing into the sky,” “looking into the sky,” and “you’ve viewed him” put a quadruple emphasis on eyewitness testimony concerning Jesus’ ascension. In a backhanded way, “from their eyes” adds to this emphasis. Throughout, there’s one original word underlying the translations “sky” and “heaven.” The apostles were looking into the sky. Jesus was traveling up to heaven. He was lifted up by a cloud’s taking him. Since God spoke out of a cloud at Jesus’ transfiguration (Luke 9:34–35), here a cloud’s taking him provides a divine mode of transport. According to Luke 21:27 it’s this mode of transport that he’ll have when he comes back—hence the two men’s saying he’ll come “in this way.” The addition of “in the manner that you’ve viewed him traveling into heaven” ensures the parallel. The “two men in white clothes” recalls the “two men in flashing clothes” who announced Jesus’ resurrection at the empty tomb (Luke 24:4–7) and, farther back, the “two men”—namely, Moses and Elijah—who “appeared in glory” and “were telling about his exodus, which he was going to fulfill in Jerusalem” (Luke 9:30–31). The ascension completes the final leg of that exodus. Here the men predict his second coming. “Also” and “behold” highlight the prediction, and their “standing alongside” the apostles makes the prediction unmistakably audible as well as the men’s appearance to them unmistakably visible. “Galilean men” addresses the apostles in a way that stresses the difference between their place of origin and the city of Jerusalem, where Jesus has told them to await baptism in the Holy Spirit and where they’re then to start bearing witness to what they’ve seen and heard (compare Luke 22:59). “Why do you stand looking into the sky?” indicates they should now expect a long interval before Jesus’ return and fill that interval with worldwide testimony. He’s not going to return while they’re standing there.

Now Luke starts elaborating what went on after “they returned to Jerusalem with great joy” (Luke 24:52). 1:12: Then they returned to Jerusalem from the mountain called “Of an Olive Grove,” which is near Jerusalem, [the mountain] situated a Sabbath day’s journey [from Jerusalem]. That would be only three-fifths of a mile distant. For a Jew, traveling any greater distance on a Sabbath was thought to violate the Sabbath by expending enough effort for it to count as work. But Luke offers no indication that the return to Jerusalem occurred on a Sabbath. Indeed, forty days from Easter Sunday rules out the Sabbath (compare 1:3). So the proximity to Jerusalem confirms instead the fulfillment of Jesus’ “exodus” in Jerusalem (Luke 9:30–31). (Because pilgrims overflowed Jerusalem proper and bivouacked on the Mount of Olives, that mountain was considered part of greater Jerusalem.)

1:13–14: And when they’d entered [Jerusalem proper], they went up into an upstairs room where they were staying, [that is,] both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James [t...

Table of contents

• Cover
• Title Page
• Copyright Page
• Contents
• Acknowledgments
• Introduction
• Acts
• Back Cover