12 Then returned they unto Je-| Olivet, which is from Jerusalem a rusalem, from the mount called sabbath-day's journey. 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 daz the true spiritual meaning of much that they had heard; and they were now in much doubt what the end of these things should be. Yet of this they 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." 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 an-zling prospect had blinded their eyes to gels;" "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 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 14 These all continued with one accord in prayer and supplication, 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 13. Were come in. Either into Jerusalem, or into the house which they temporarily occupied. An upper room. Because Luke says, xxiv. 53, the apostles were continually in the temple, praising and blessing God," after the ascension of Jesus, some have supposed 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 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 Pe 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. 13-16. Perhaps the historian names them individually here, in order to show distinctly that all remained faithful except the traitor, Judas. See notes on Matt. x. 2-4. 14. These all continued, &c. That is, they were constant in their devotion. 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: "We will give ourselves continually to prayer, and to the ministry of the word." Some time must necessarily have been devoted to refreshment and sleep; but such was the main business to which they devoted the remainder of their lives. With one accord. edly, in spirit as well as in act. They were equally in doubt and perplexity, equally helpless, so far as human power was concerned; they shared a common affliction, for they did not yet fully understand that it was expedient for them that Jesus should depart, John xvi. 7; and they were conscious of their common need of the divine protection, and guidance, and assistance. None, therefore, were cold, formal, or uninterested; but their hearts were united in drawing near to the throne of grace. ¶ Prayer and supplication. These words are nearly synonymous in signification. So far as a difference exists, prayer is more comprehensive, and may be said Unit 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 deed, she was specially committed to the custody of the beloved John, and probably had no home but his. Tradition says that she lived about fifteen years after this period, and John declares that she dwelt with him, John xix. 26, 27. This, however, is the last mention which is made of her in the scriptures. And it may be remarked, that, while the apostles generally treated her with respect, and John in particular cherished her as a mother, there is no evidence that any of them offered religious worship to her. With his brethren. These may have been his brethren by Mary, or the children of Joseph by a former marriage; or perhaps only kinsmen, called brethren by a Hebrew idiom. See note on Matt. xiii. 55. to include supplication. But in this case, the circumstances in which the disciples were placed render it probable that their prayers consisted chiefly in supplications for deliverance from the distresses they endured, for protection against apprehended evils, and for the bestowment of such blessings as were needful to them in their helpless and apparently unprotected condition. With the women. Only one female is called by name, yet it is easy to imagine who were the others. At the cross were Mary Magdalene, Mary the mother of James and Joses, the mother of Zebedee's children, and others, who followed Jesus from Galilee. They also were at the sepulchre, on the morning of the resurrection. Doubtless they were among the number who 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 o 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 the most sanguine and energetic of the 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 ore of the company of believers. In 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 16 Men and brethren, this scrip-mouth of David spake before conture must needs have been fulfill-cerning Judas, which was guide to ed, which the Holy Ghost by the them that took Jesus. whole number then assembled. It is at all hazards, and to go forward in the observable, that the Eleven did not as-name of the Lord. sume the right and responsibility of 16. Men and brethren. This may be setting apart a new apostle; but they regarded as a pleonasm, meaning simsubmitted the matter to the whole com- ply brethren. It was a customary form pany of believers, who were requested of speech among the Jews. See Acts to select two, between whom the choice xiii. 26; xv. 7, 13; xxii. 1. ¶ This should be decided by lot, after a solemn scripture. The word scripture literally appeal to God. It has been well ob- means writing, or the thing written. served that this example "settles the But, in the Bible, it is generally applied question that the election of a minister to the Holy Writings; and such is the and pastor should be by the church, meaning almost universally attached to and not be imposed on them by any it by Christians. It must be rememright of presentation by individuals, or bered, however, that when this word by any ecclesiastical body. If a case occurs in the New Testament, it almost could ever occur where a minister uniformly refers exclusively to the Old should be chosen by the ministry only, Testament. So far as I recollect, the such a case was here in the election of only two instances where this word apanother apostle. And yet in this the pears to refer to the writings of the entire church had a voice."-Barnes. New Testament are 2 Tim. iii. 16, and Number of the names. Or, the num- 2 Pet. iii. 16; and, even in these cases, ber of persons. Names is often used it may be doubted whether such was in this sense in the scriptures. About the original reference, however true the a hundred and twenty. Some have facts may be in regard to the New Tessupposed this to be the full number of tament as well as the Old. The parpersons who had then acknowledged ticular scripture, or portion of the Old Jesus as a true prophet of God, and Testament, here referred to, has been the promised Messiah. Others have supposed by many to be Ps. xli. 9: considered it more probable that he had "Yea, mine own familiar friend, in converted a somewhat larger number, whom I trusted, which did eat of my during his personal ministry. Paul bread, hath lifted up his heel against tells us, that, on one occasion after his me.' There seems to be a manifest resurrection, our Lord "was seen by allusion to this passage in ver. 17; above five hundred brethren at once.' though, it should be observed, Jesus 1 Cor. xv. 6. This was undoubtedly never trusted in Judas, but knew hi before his ascension. It is possible, to to be a "devil" from the beginning. be sure, that these five hundred did not John ii. 25; vi. 70. The passage quotbecome believers, or brethren in the ed in ver. 20, however, is found in anfaith, until after the day of Pentecost; other place. Must needs. Must; but it is quite as consistent with the an antiquated form of speech. It may language of Paul to suppose they were be questionable whether the language believers when they enjoyed this beati- of David originally had direct reference fic vision. Perhaps the truth may be, to Judas. But his conduct and its rethat some hundreds were disciples, but sults were so similar to the description 'secretly for fear of the Jews," John given by the prophet, that the prophecy xix. 38; and that only about one hun- might be regarded as fulfilled. dred and twenty had sufficient fortitude note on Matt. ii. 15. Holy Ghost by and self-devotion to acknowledge their the mouth of David spake. This is a faith in Jesus. So many had assem- distinct affirmation that David was bled; and to them was the language of guided by divine inspiration, in what he Peter addressed. He took it for grant-wrote; and this is undoubtedly true. ed that their faith was strong, and that they had no intention to abandon the enterprise in which they were engaged. The election of a new apostle distinctly indicated a fixed purpose to persevere 66 See Yet it should not be disguised, that when Peter uttered these words, he had not himself received the Holy Ghost; and, consequently, we must regard his testimony as that of a good man and a 17 For he was numbered with field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. us, and had obtained part of this ministry. 18 Now this man purchased a say that Jesus was guilty of any iniquity. The Jews would have paid almost any price for such testimony. They did obtain false witnesses. Mark xiv. 55-59. Could they have prevail firm believer in divine revelation, but to sell him for money. Yet, traitor as not as absolutely authoritative. Con- he was, nothing could induce him to cerning Judas. Whether or not the language of David had original reference to Judas, it might properly be said to be concerning him, because it was so applicable to his conduct and fate. Our Lord himself had previously ap-ed on Judas to accuse him, they would plied the same language to Judas: "That the scripture may be fulfilled, He that eateth bread with me, hath lifted up his heel against me." John xiii. 18. So precisely did the language correspond with the character of Judas, that our Saviour declared the scripture was thus fulfilled. And in this sense it was a scripture concerning Judas, whether its primary reference were to him or not. Which was guide, &c. See Matt. xxvi. 47-49. gladly have given a magnificent recompense of reward. But his testimony was far different. He proclaimed the entire innocence of his Master, and acknowledged that all the guilt was his own. Matt. xxvii. 4. Such testimony from a man who had full opportuni ty to discover any possible fault in our Saviour's character, and who had proved himself a traitor, should for ever seal the lips of all adversaries and all doubters. For had there been the slightest possible foundation for a charge of ungodliness, Judas would have eagerly grasped it, as an excuse for his treason, and with the hope of further reward. The choice of such a man, when viewed in this light, manifests wisdom. 17. For he was numbered with us. He was accounted an apostle and a true follower of Jesus. He enjoyed equal privileges with the other apostles. The world perceived no difference in their honesty and sincerity. The apostles themselves had so little suspicion of Judas, that, when Jesus declared one 18. This man purchased, &c. The of them should betray him, instead money which Judas received for his of turning their eyes simultaneously on treachery, and subsequently threw him as the traitor, each one began to down in the temple, when his efforts inquire, "Lord, is it I?" Matt. xxvi. to liberate Jesus proved unavailing, 21, 22. Thus far Judas was numbered was expended by the rulers in the with the apostles. But, at heart, he purchase of a field for the burial of had no true connection with them; and strangers. Matt. xxvii. 3-8. Althis was perfectly understood by his though Judas did not personally barMaster, who saw the heart, and often gain for this field, yet he furnished the intimated his entire want of confidence means for its purchase; and it is comin him. It may, at first sight, seem sin-mon to represent a man as doing that gular that Jesus should have assigned a which he causes or procures to be done part in the ministry to one who was so and the same holds true, where one utterly destitute of the qualities neces- furnishes the means by which others sary to constitute a true and faithful are enabled to accomplish any specified apostle. But in this, as in all his con- work. Reward of iniquity. Nameduct, he was guided by divine wisdom. ly, the thirty pieces of silver which the Had all the apostles proved faithful, his rulers covenanted to pay him for beenemies might have alleged that Jesus traying his Master. Falling headwas truly guilty of iniquity, of which his long. This account differs somewhat apostles were partakers, and that they from that given by Matthew; yet the persisted in their protestations of his two may be reconciled. See notes on innocence to shield themselves from Matt. xxvi. 24; xxvii. 5. Comparing condenination with him. But this al- one with the other, it seems probable legation was taken from them by Judas. that Judas endured such grief and horWhether or not he was ever sincerely ror of mind, in contemplating his awful attached to his Master, he was tempted crime, that he was choked or suffocated |