9And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. 10And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. 11They also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.”

The Upper Room

      12Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. 13When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. 14These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.

      15At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said, 16“Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. 17“For he was counted among us and received his share in this ministry.” 18(Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out. 19And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.)

20“For it is written in the book of Psalms,
         ‘LET HIS HOMESTEAD BE MADE DESOLATE,
         AND LET NO ONE DWELL IN IT’;
         and,
         ‘LET ANOTHER MAN TAKE HIS OFFICE.’

21“Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us— 22beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection.” 23So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias. 24And they prayed and said, “You, Lord, who know the hearts of all men, show which one of these two You have chosen 25to occupy this ministry and apostleship from which Judas turned aside to go to his own place.” 26And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.

Parallel Verses

New American Standard Bible (©1995)
And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight.

GOD'S WORD® Translation (©1995)
After he had said this, he was taken to heaven. A cloud hid him so that they could no longer see him.

King James Bible
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

Douay-Rheims Bible
And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.

Darby Bible Translation
And having said these things he was taken up, they beholding him, and a cloud received him out of their sight.

English Revised Version
And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight.

Webster's Bible Translation
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

Weymouth New Testament
When He had said this, and while they were looking at Him, He was carried up, and a cloud closing beneath Him hid Him from their sight.

World English Bible
When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.

Young's Literal Translation
And these things having said -- they beholding -- he was taken up, and a cloud did receive him up from their sight;

Cross References

Mark 16:19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God.

Luke 24:50 And He led them out as far as Bethany, and He lifted up His hands and blessed them.

Luke 24:51 While He was blessing them, He parted from them and was carried up into heaven.

Acts 1:2 until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen.

Acts 1:11 They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven."

1 Thessalonians 4:17 Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.

1 Timothy 3:16 By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.

Revelation 11:12 And they heard a loud voice from heaven saying to them, "Come up here." Then they went up into heaven in the cloud, and their enemies watched them.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 6-11

In Jerusalem Christ, by his angel, had appointed his disciples to meet him in Galilee; there he appointed them to meet him in Jerusalem again, such a day. Thus he would try their obedience, and it was found ready and cheerful; they came together, as he appointed them, to be the witnesses of his ascension, of which we have here an account. Observe,

I. The question they asked him at this interview. They came together to him, as those that had consulted one another about it, and concurred in the question nemine contradicente-unanimously; they came in a body, and put it to him as the sense of the house, Lord, wilt thou at this time restore again the kingdom to Israel? Two ways this may be taken:-

1. "Surely thou wilt not at all restore it to the present rulers of Israel, the chief priests and the elders, that put thee to death, and, to compass that design, tamely gave up the kingdom to Caesar, and owned themselves his subjects. What! Shall those that hate and persecute thee and us be trusted with power? This be far from thee." Or rather,

2. "Surely thou wilt now restore it to the Jewish nation, as far as it will submit to thee as their king." Now two things were amiss in this question:-

(1.) Their expectation of the thing itself. They thought Christ would restore the kingdom to Israel, that is, that he would make the nation of the Jews as great and considerable among the nations as it was in the days of David and Solomon, of Asa and Jehoshaphat; that, as Shiloh, he would restore the sceptre to Judah, and the lawgiver; whereas Christ came to set up his own kingdom, and that a kingdom of heaven, not to restore the kingdom to Israel, an earthly kingdom. See here, [1.] How apt even good men are to place the happiness of the church too much in external pomp and power; as if Israel could not be glorious unless the kingdom were restored to it, nor Christ's disciples honoured unless they were peers of the realm; whereas we are told to expect the cross in this world, and to wait for the kingdom in the other world. [2.] How apt we are to retain what we have imbibed, and how hard it is to get over the prejudices of education. The disciples, having sucked in this notion with their milk that the Messiah was to be a temporal prince, were long before they could be brought to have any idea of his kingdom as spiritual. [3.] How naturally we are biassed in favour of our own people. They thought God would have no kingdom in the world unless it were restored to Israel; whereas the kingdoms of this world were to become his, in whom he would be glorified, whether Israel should sink or swim. [4.] How apt we are to misunderstand scripture-to understand that literally which is spoken figuratively, and to expound scripture by our schemes, whereas we ought to form our schemes by the scriptures. But, when the Spirit shall be poured out from on high, our mistakes will be rectified, as the apostles' soon after were.

(2.) Their enquiry concerning the time of it: "Lord, wilt thou do it at this time? Now that thou hast called us together is it for this purpose, that proper measures may be concerted for the restoring of the kingdom to Israel? Surely there cannot be a more favourable juncture than this." Now herein they missed their mark, [1.] That they were inquisitive into that which their Master had never directed nor encouraged them to enquire into. [2.] That they were impatient for the setting up of that kingdom in which they promised themselves so great a share, and would anticipate the divine counsels. Christ had told them that they should sit on thrones (Lu. 22:30), and now nothing will serve them but they must be in the throne immediately, and cannot stay the time; whereas he that believeth doth not make haste, but is satisfied that God's time is the best time.

II. The check which Christ gave to this question, like that which he had a little before given to Peter's enquiry concerning John, What is that to thee? v. 7, It is not for you to know the times and seasons. He does not contradict their expectation that the kingdom would be restored to Israel, because that mistake would soon be rectified by the pouring out of the Spirit, after which they never had any more thoughts of the temporal kingdom; and also because there is a sense of the expectation which is true, the setting up of the gospel kingdom in the world; and their mistake of the promise shall not make it of no effect; but he checks their enquiry after the time.

1. The knowledge of this is not allowed to them: It is not for you to know, and therefore it is not for you to ask. (1.) Christ is now parting from them, and parts in love; and yet he gives them this rebuke, which is intended for a caution to his church in all ages, to take heed of splitting upon the rock which was fatal to our first parents-an inordinate desire of forbidden knowledge, and intruding into things which we have not seen because God has not shown them. Nescire velle quae magister maximus docere non vult, erudita inscitia est-It is folly to covet to be wise above what is written, and wisdom to be content to be no wiser. (2.) Christ had given his disciples a great deal of knowledge above others (to you it is given to know the mysteries of the kingdom of God), and had promised them his Spirit, to teach them more; now, lest they should be puffed up with the abundance of the revelations, he here lets them understand that there were some things which it was not for them to know. We shall see how little reason we have to be proud of our knowledge when we consider how many things we are ignorant of. (3.) Christ had given his disciples instructions sufficient for the discharge of their duty, both before his death and since his resurrection, and in this knowledge he will have them to be satisfied; for it is enough for a Christian, in whom vain curiosity is a corrupt humour, to be mortified, and not gratified. (4.) Christ had himself told his disciples the things pertaining to the kingdom of God, and had promised that the Spirit should show them things to come concerning it, Jn. 16:13. He had likewise given them signs of the times, which it was their duty to observe, and a sin to overlook, Mt. 24:33; 16:3. But they must not expect nor desire to know either all the particulars of future events or the exact times of them. It is good for us to be kept in the dark, and left at uncertainty concerning the times and moments (as Dr. Hammond reads it) of future events concerning the church, as well as concerning ourselves,-concerning all the periods of time and the final period of it, as well as concerning the period of our own time.

Prudens futuri temporis exitum

Caliginosa nocte premit Deus-

But Jove, in goodness ever wise,

Hath hid, in clouds of thickest night,

All that in future prospect lies

Beyond the ken of mortal sight.-Hor.

As to the times and seasons of the year, we know, in general, there will be summer and winter counterchanged, but we know not particularly which day will be fair or which foul, either in summer or in winter; so, as to our affairs in this world, when it is a summer-time of prosperity, that we may not be secure, we are told there will come a wintertime of trouble; and in that winter, that we may not despond and despair, we are assured that summer will return; but what this or that particular day will bring forth we cannot tell, but must accommodate ourselves to it, whatever it is, and make the best of it.

2. The knowledge of it is reserved to God as his prerogative; it is what the Father hath put in his own power; it is hid with him. None besides can reveal the times and seasons to come. Known unto God are all his works, but not to us, ch. 15:18. It is in his power, and in his only, to declare the end from the beginning; and by this he proves himself to be God, Isa. 46:10. "And though he did think fit sometimes to let the Old-Testament prophets know the times and the seasons (as of the Israelites' bondage in Egypt four hundred years, and in Babylon seventy years), yet he has not fit to let you know the times and seasons, no not just how long it shall be before Jerusalem be destroyed, though you be so well assured of the thing itself. He hath not said that he will not give you to know something more than you do of the times and seasons;" he did so afterwards to his servant John; "but he has put it in his own power to do it or not, as he thinks fit;" and what is in that New-Testament prophecy discovered concerning the times and the seasons is so dark, and hard to be understood, that, when we come to apply it, it concerns us to remember this work, that it is not for us to be positive in determining the times and the seasons. Buxtorf mentions a saying of the rabbin concerning the coming of the Messiah: Rumpatur spiritus eorum qui supputant tempora-Perish the men who calculate the time.

III. He appoints them their work, and with authority assures them of an ability to go on with it, and of success in it. "It is not for you to know the times and the seasons-this would do you no good; but know this (v. 8) that you shall receive a spiritual power, by the descent of the Holy Ghost upon you, and shall not receive it in vain, for you shall be witnesses unto me and my glory; and your testimony shall not be in vain, for it shall be received here in Jerusalem, in the country about, and all the world over," v. 8. If Christ make us serviceable to his honour in our own day and generation, let this be enough for us, and let not us perplex ourselves about times and seasons to come. Christ here tells them,

1. That their work should be honourable and glorious: You shall be witnesses unto me. (1.) They shall proclaim him king, and publish those truths to the world by which his kingdom should be set up, and he would rule. They must openly and solemnly preach his gospel to the world. (2.) They shall prove this, shall confirm their testimony, not as witnesses do, with an oath, but with the divine seal of miracles and supernatural gifts: You shall be martyrs to me, or my martyrs, as some copies read it; for they attested the truth of the gospel with their sufferings, even unto death.

2. That their power for this work should be sufficient. They had not strength of their own for it, nor wisdom nor courage enough; they were naturally of the weak and foolish things of the world; they durst not appear as witnesses for Christ upon his trial, neither as yet were they able. "But you shall receive the power of the Holy Ghost coming upon you" (so it may be read), "shall be animated and actuated by a better spirit than your own; you shall have power to preach the gospel, and to prove it out of the scriptures of the Old Testament" (which, when they were filled with the Holy Ghost, they did to admiration, ch. 18:28), "and to confirm it both by miracles and by sufferings." Note, Christ's witnesses shall receive power for that work to which he calls them; those whom he employs in his service he will qualify for it, and will bear them out in it.

3. That their influence should be great and very extensive: "You shall be witnesses for Christ, and shall carry his cause," (1.) "In Jerusalem; there you must begin, and many there will receive your testimony; and those that do not will be left inexcusable." (2.) "Your light shall thence shine throughout all Judea, where before you have laboured in vain." (3.) "Thence you shall proceed to Samaria, though at your first mission you were forbidden to preach in any of the cities of the Samaritans." (4.) "Your usefulness shall reach to the uttermost part of the earth, and you shall be blessings to the whole world."

IV. Having left these instructions with them, he leaves them (v. 9): When he had spoken these things, and had said all that he had to say, he blessed them (so we were told, Lu. 24:50); and while they beheld him, and had their eye fixed upon him, receiving his blessing, he was gradually taken up, and a cloud received him out of their sight. We have here Christ's ascending on high; not fetched away, as Elijah was, with a chariot of fire and horses of fire, but rising to heaven, as he rose from the grave, purely by his own power, his body being now, as the bodies of the saints will be at the resurrection, a spiritual body, and raised in power and incorruption. Observe, 1. He began his ascension in the sight of his disciples, even while they beheld. They did not see him come up out of the grave, because they might see him after he had risen, which would be satisfaction enough; but they saw him go up towards heaven, and had actually their eye upon him with so much care and earnestness of mind that they could not be deceived. It is probable that he did not fly swiftly up, but moved upwards gently, for the further satisfaction of his disciples. 2. He vanished out of their sight, in a cloud, either a thick cloud, for God said that he would dwell in the thick darkness; or a bright cloud, to signify the splendour of his glorious body. It was a bright cloud that overshadowed him in his transfiguration, and most probably this was so, Mt. 17:5. This cloud received him, it is probable, when he had gone about as far from the earth as the clouds generally are; yet it was not such a spreading cloud as we commonly see, but such as just served to enclose him. Now he made the clouds his chariot, Ps. 104:3. God had often come down in a cloud; now he went up in one. Dr. Hammond thinks that the clouds receiving him here were the angels receiving him; for the appearance of angels is ordinarily described by a cloud, comparing Ex. 25:22 with Lev. 16:2. By the clouds there is a sort of communication kept up between the upper and lower world; in them the vapours are sent up from the earth, and the dews sent down from heaven. Fitly therefore does he ascend in a cloud who is the Mediator between God and man, by whom God's mercies come down upon us and our prayers come up to him. This was the last that was seen of him. The eyes of a great many witnesses followed him into the cloud; and, if we would know what became of him then, we may find (Dan. 7:13), That one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him in the clouds as he came near before him.

V. The disciples, when he had gone out of their sight, yet still continued looking up stedfastly to heaven (v. 10), and this longer than it was fit they should; and why so? 1. Perhaps they hoped that Christ would presently come back to them again, to restore the kingdom to Israel, and were loth to believe they should now part with him for good and all; so much did they still dote upon his bodily presence, though he had told them that it was expedient for them that he should go away. or, they looked after him, as doubting whether he might not be dropped, as the sons of the prophets thought concerning Elijah (2 Ki. 2:16), and so they might have him again. 2. Perhaps they expected to see some change in the visible heavens now upon Christ's ascension, that either the sun should be ashamed or the moon confounded (Isa. 24:23), as being out-shone by his lustre; or, rather, that they should show some sign of joy and triumph; or perhaps they promised themselves a sight of the glory of the invisible heavens, upon their opening to receive him. Christ had told them that hereafter they should see heaven opened (Jn. 1:51), and why should not they expect it now?

VI. Two angels appeared to them, and delivered them a seasonable message from God. There was a world of angels ready to receive our Redeemer, now that he made his public entry into the Jerusalem above: we may suppose these two loth to be absent then; yet, to show how much Christ had at heart the concerns of his church on earth, he sent back to his disciples two of those that came to meet him, who appear as two men in white apparel, bright and glittering; for they know, according to the duty of their place, that they are really serving Christ when they are ministering to his servants on earth. Now we are told what the angels said to them, 1. To check their curiosity: You men of Galilee, why stand you gazing up into heaven? He calls them men of Galilee, to put them in mind of the rock out of which they were hewn. Christ had put a great honour upon them, in making them his ambassadors; but they must remember that they are men, earthen vessels, and men of Galilee, illiterate men, looked upon with disdain. Now, say they, "Why stand you here, like Galileans, rude and unpolished men, gazing up into heaven? What would you see? You have seen all that you were called together to see, and why do you look any further? Why stand you gazing, as men frightened and perplexed, as men astonished and at their wits' end?" Christ's disciples should never stand at a gaze, because they have a sure rule to go by, and a sure foundation to build upon. 2. To confirm their faith concerning Christ's second coming. Their Master had often told them of this, and the angels are sent at this time seasonably to put them in mind of it: "This same Jesus, who is taken up from you into heaven, and whom you are looking thus long after, wishing you had him with you again, is not gone for ever; for there is a day appointed in which he will come in like manner thence, as you have seen him go thither, and you must not expect him back till that appointed day." (1.) "This same Jesus shall come again in his own person, clothed with a glorious body; this same Jesus, who came once to put away sin by the sacrifice of himself, will appear a second time without sin (Heb. 9:26, 28), who came once in disgrace to be judged, will come again in glory to judge. The same Jesus who has given you your charge will come again to call you to an account how you have performed your trust; he, and not another," Job 19:27. (2.) "He shall come in like manner. He is gone away in a cloud, and attended with angels; and, behold, he comes in the clouds, and with him an innumerable company of angels! He is gone up with a shout and with the sound of a trumpet (Ps. 47:5), and he will descend from heaven with a shout and with the trump of God, 1 Th. 4:16. You have now lost the sight of him in the clouds and in the air; and whither he is gone you cannot follow him now, but shall then, when you shall be caught up in the clouds, to meet the Lord in the air." When we stand gazing and trifling, the consideration of our Master's second coming should quicken and awaken us; and, when we stand gazing and trembling, the consideration of it should comfort and encourage us.

Calvin's Commentary

9. And when he had spoken these things, while they beheld, he was taken up on high, and a cloud received him out of their sight. 10. And while they looked up steadfastly into heaven, as he went, behold, two men stood by them in white apparel, 11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come as you have seen him go into heaven.

9. The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; [39] but now, sith that they, being in so plain a place, [40] saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure [41] might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.

10. Two men He calleth them so by reason of their form. For although it might be that they had the bodies of men in deed, concerning which thing I will not greatly stand in defense of either part, yet certain it is they were not men; but because this metonymia is commonly used in the Scriptures, especially in the First Book of Moses, I will not greatly stand thereupon. Their white garments were a token of rare and excellent dignity. For God meant by this, as by an evident token to distinguish them from the common sort of people, that the disciples might give better ear unto them; [42] and that at this day we also may know that this vision was showed them of God.

11. Ye men of Galilee, etc. I am not of their opinion who think that this name was given the apostles after an opprobrious sort, as if the angels meant to reprehend the slowness and dullness of the apostles. In my opinion, it was rather to make them more attentive, in that men, whom they did never see before, did name them as though they had perfectly known them. But they seem to reprehend without cause, for looking up into heaven. For where should they rather seek for Christ than in heaven? Doth not the Scriptures also oftentimes exhort us thereunto? I answer, that they were not reprehended because they looked up towards heaven; but because they coveted to see Christ, when as the cloud which was put between them and him did keep them from seeing him with their bodily senses: Secondly, because they hoped that he would return again straightway, that they might enjoy the sight of him again, when as lie did ascend to stay in the heavens until such time as he should come [43] to judge the world. Wherefore, let us first learn out of this place that we must not seek Christ either in heaven, either upon earth, otherwise than by faith; and also, that we must not desire to have him present with us bodily in the world; for he that doth [44] either of those two shall oftentimes go farther from him. So this their admiration is reprehended, not simply, but inasmuch as they were astonied by the strangeness of this matter; like as we are oftentimes carried unadvisedly into a wonderful great wondering at God's works; but we never apply ourselves to consider for what end and purpose they were done.

Jesus, which is taken up into heaven There are two members in this one sentence. The first is, that Christ was taken up into heaven, that they may not henceforth foolishly desire to have him any longer conversant with them upon earth. The other is straightway added as a consolation concerning his second coming. Out of these two jointly, and also severally, is gathered a firm, stable, and strong argument, to refute the Papists, and all other which imagine that Christ is really present in the signs of bread and wine. For when it is said that Christ is taken up into heaven; here is plainly noted the distance of place. I grant that this word heaven is interpreted divers ways, sometimes for the air, sometimes for the whole connection [45] of the spheres, sometimes for the glorious kingdom of God, where the majesty of God hath his [its] proper scat, howsoever it doth fill the whole world. After which sort Paul doth place Christ above all heavens, (Ephesians 1:22,) because he is above all the world, and hath the chiefest room in that place of blessed immortality, because he is more excellent than all the angels, (Ephesians 4:15.) But this is no let why he may not be absent from us bodily, and that by this word heavens, there may not be signified a separation from the world. Let them cavil as much as they will, it is evident that the heaven whereinto Christ was received is opposite to the frame of the world; therefore it doth necessarily follow, that if he be in heaven, he is without [beyond] the world.

But, first, we must mark what the purpose of the angels was, for thereby we shall more perfectly know what the words mean. The angels' intent was to call back the apostles from desiring the carnal presence of Christ. For this purpose was it that they said that he should not come again until he came to judge the world. And to this end serveth the assigning of the time, that they might not look for him in vain before that same time. Who seeth not that in these words is manifestly showed that he was bodily absent out of the world? Who seeth not that we are forbidden to desire to have him upon the earth? But, they think they escape safe with that crafty answer, when as they say that then he shall come visibly; but he cometh now invisibly daily. But we are not here to dispute of his form; only the apostles are taught that Christ must abide in heaven until such time as he appear at the latter day. For the desiring of his corporeal presence is here condemned as absurd and perverse. The Papists deny that he is present in the sacrament carnally, while that his glorious body is present with us after a supernatural sort, and by a miracle; but we may well enough reject their inventions concerning his glorious body, as childish and frivolous toys. They feign unto themselves a miracle not confirmed with any testimony of Scripture. The body of Christ was then glorious, when as he was conversant with his disciples after his resurrection. This was done by the extraordinary and secret power of God; yet, notwithstanding, the angels do forbid to desire him afterward after that sort, and they say that he shall not come unto men in that sort (before the latter day.) Therefore, according to their commandment, let us not go about to pull him out of the heavens with our own inventions; neither let us think that we call handle him with our hands, or perceive him with our other senses, more than we can see him with our eyes. I speak always of his body. For in that they say it is infinite, as it is all absurd dream, so is it safely to be rejected. Nevertheless, I willingly confess that Christ is ascended that he may fulfill [fill] all things; but I say that he is spread abroad everywhere by the power of his Spirit, not by the substance of his flesh. I grant, furthermore, that he is present With us both in his word and in the sacraments. Neither is it to be doubted, but that all those which do with faith receive the signs of his flesh and blood, are made truly partakers of his flesh and blood. But this partaking doth nothing agree with the dotings of the Papists; for they feign that Christ is present in such sort upon the altar as Numa Pompilius did call down his Jupiter Elicitus, or as those witches did fetch down the moon from heaven with their enchantments. But Christ, by reaching us the bread in his Supper, doth will us to lift up our hearts into heaven, that we may have life by his flesh and blood. So that we do not eat his flesh grossly, that we may live thereby, but he poureth into us, by the secret power of his Spirit, his force and strength.

He shall so come I have said before, that by this consolation all sorrow which we might conceive, because of Christ's absence, is mitigated, yea, utterly taken away, when as we hear that lie shall return again. And also the end for which he shall come again is to be noted; namely, that he shall come as a Redeemer, and shall gather us with him into blessed immortality. For as lie doth not now sit idle in heaven, (as Homer signifieth, that his gods be busied only about their bellies;) so shall not he appear again without profit. Therefore, the only looking for Christ's coming must both restrain the importunate desires of our flesh, and support our patience in all our adversities; and, lastly, it must refresh our weariness. But it worketh this only in the faithful, which believe that Christ is their Redeemer; for it bringeth unto the wicked nothing but dread, horror, and great fearfulness. And howsoever they do now scoff' and jest when as they hear of his coming, yet shall they be compelled to behold him sitting upon his tribunal-seat, whom now they will not vouchsafe to hear speak. Furthermore, it were but frivolous to move any question about his apparel wherewith he was then clothed, whether he shall come again being clothed with the same or no. Neither am I now determined to refute that which Augustine, in his Epistle unto Consentius, doth touch, (August. ad Con. Epist. 146;) notwithstanding, it is better for me to omit that thing which I cannot unfold.

Footnotes:

[39] "Haesissent attoniti," might have stood astonished.

[40] "Quam in edito et undique experto ac patente loco et constituti," when they were standing on an elevated spot, open on all sides, with nothing to interrupt the view.

[41] "Modulo," little measure.

[42] "Ad eorum dicta attentiores," might be more attentive to what they said.

[43] "Secundo," a second time, omitted.

[44] "Haerebit," shall cling to.

[45] "Complexa," system.

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Ascension Day
Text: Acts 1, 1-11. 1 The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach, 2 until the day in which he was received up, after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen: 3 to whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days, and speaking the things concerning the kingdom of God: 4 and being assembled together with them, he charged them not …
Martin Luther—Epistle Sermons, Vol. II

The Forty Days
'To whom also He shewed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.'--ACTS i. 3. The forty days between the Resurrection and the Ascension have distinctly marked characteristics. They are unlike to the period before them in many respects, but completely similar in others; they have a preparatory character throughout; they all bear on the future work of the disciples, and hearten them for the …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Unknown To-Morrow
A New Year's Sermon 'It is not for you to know the times or the seasons, which the Father hath put in His own power.'--ACTS i. 7. The New Testament gives little encouragement to a sentimental view of life. Its writers had too much to do, and too much besides to think about, for undue occupation with pensive remembrances or imaginative forecastings. They bid us remember as a stimulus to thanksgiving and a ground of hope. They bid us look forward, but not along the low levels of earth and its changes. …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Theme of Acts
'The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach. 2. Until the day in which He was taken up.'--ACTS i. 1, 2. 'And Paul dwelt two whole years in his own hired house, and received all that came in unto him, 31. Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.' --ACTS xxviii. 30, 31. So begins and so ends this Book. I connect the commencement and the close, because I think …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Ascension
'The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 2. Until the day in which He was taken up, after that He through the Holy Ghost had given commandments unto the Apostles whom He had chosen: 3. To whom also He shewed Himself alive after His passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 4. And, being assembled together with them, commanded them that they should not depart from …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Apostolic Witnesses
'Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us ... must one be ordained to be a witness with us of His resurrection.' --ACTS i. 21, 22. The fact of Christ's Resurrection was the staple of the first Christian sermon recorded in this Book of the Acts of the Apostles. They did not deal so much in doctrine; they did not dwell very distinctly upon what we call, and rightly call, the atoning death of Christ; out they proclaimed what they had …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Ascension: Back Home Again Until -- --
Tarry ye--Go ye: the Jerusalem meeting--the walk to Olives--not Palestine only, but a world--the last word--upward--seen no more. Coming again: gazing upward, Acts 1:10, 11.--a continuation upward--the Olivet outlook. …
S. D. Gordon—Quiet Talks about Jesus

The Parting Promises of the Saviour.
(On Ascension Day.) TEXT: ACTS i. 6-11. THE great event that we commemorate to-day was no doubt something very different to the disciples at that time from what it is to us. They had hardly recovered from the stunned condition into which His death had thrown them; they had hardly come to realize calmly their pain at His separation from them; at least, they had certainly not yet learned to look at it in the right way, for they regarded it as the ruin of His whole work on earth--when His joyful resurrection …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The Mystery of Iniquity
"The mystery of iniquity doth already work." 2 Thess. 2:7. 1. Without inquiring how far these words refer to any particular event in the Christian Church, I would at present take occasion from them to consider that important question, -- In what manner the mystery of iniquity hath wrought among us till it hath well-nigh covered the whole earth. 2. It is certain that "God made man upright;" perfectly holy and perfectly happy: But by rebelling against God, he destroyed himself, lost the favour and …
John Wesley—Sermons on Several Occasions

Witnessing Better than Knowing the Future
"When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."--Acts 1:6-8. THESE ARE AMONG THE LAST WORDS of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 39: 1893

Tenth Day for God's Spirit on Our Missionaries
WHAT TO PRAY.--For God's Spirit on our Missionaries "What the world needs to-day is, not only more missionaries, but the outpouring of God's Spirit on everyone whom He has sent out to work for Him in the foreign field." "Ye shall receive power, when the Holy Ghost is come upon you: and ye shall be My witnesses unto the uttermost parts of the earth."--ACTS i. 8. God always gives His servants power equal to the work He asks of them. Think of the greatness and difficulty of this work,--casting out …
Andrew Murray—The Ministry of Intercession

The Propagation of Christianity.
IN this argument, the first consideration is the fact -- in what degree, within what time, and to what extent, Christianity actually was propagated. The accounts of the matter which can be collected from our books are as follow: A few days after Christ's disappearance out of the world, we find an assembly of disciples at Jerusalem, to the number of "about one hundred and twenty;" (Acts i. 15.) which hundred and twenty were probably a little association of believers, met together not merely as believers …
William Paley—Evidences of Christianity

The Second Coming of Christ.
When Jesus was taken up into heaven and a cloud had received him out of sight, two heavenly visitants appeared unto the men of Galilee and said, "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." Acts 1:11. Jesus went up in a cloud and he is to come again in like manner as he went up. "And then shall they see the Son of man coming in the clouds with great power and glory." Mark 13:26. No one knows the exact time of his coming. …
Charles Ebert Orr—The Gospel Day

Other New Testament Names for "Being Filled with the Spirit. "
That we may see how full the New Testament is of this blessing, and that we may the better understand what it is and how it is obtained, let us just glance at some other terms used by the Holy Ghost when speaking of it. 1. "Baptized with the Holy Ghost." "Ye shall be baptized with the Holy Ghost not many days hence" (Acts i. 5). See also Acts xi. 16, Matt. iii. 11, Mark i. 8, Luke iii. 16, John i. 33. Now, though "baptized" and "filled" are sometimes convertible terms, it is instructive to note …
John MacNeil—The Spirit-Filled Life

Prayer-Equipment for Preachers
"Go back! Back to that upper room; back to your knees; back to searching of heart and habit, thought and life; back to pleading, praying, waiting, till the Spirit of the Lord floods the soul with light, and you are endued with power from on high. Then go forth in the power of Pentecost, and the Christ-life shall be lived, and the works of Christ shall be done. You shall open blind eyes, cleanse foul hearts, break men's fetters, and save men's souls. In the power of the indwelling Spirit, miracles …
Edward M. Bounds—The Weapon of Prayer

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible

Mount Olivet. The Mount of Olives, 2 Samuel 15:30
Zechariah 14:4. In the Rabbins commonly, The Mount of Oil. "The mount called the mount of Olives, lying over against the city, is distant five furlongs." But Luke saith, Acts 1:12, "Then they returned from the mount called Olivet, which is near Jerusalem, a sabbath-day's journey." But now a sabbath-day's journey contained eight furlongs, or a whole mile. Neither yet, for all this, doth Luke fight against Josephus. For this last measures the space to the first foundation of Olivet; the other, to that …
John Lightfoot—From the Talmud and Hebraica

The Resurrection of Christ.
The resurrection of Christ from the dead is reported by the four Gospels, taught in the Epistles, believed throughout Christendom, and celebrated on every "Lord's Day," as an historical fact, as the crowning miracle and divine seal of his whole work, as the foundation of the hopes of believers, as the pledge of their own future resurrection. It is represented in the New Testament both as an act of the Almighty Father who raised his Son from the dead, [209] and as an act of Christ himself, who had …
Philip Schaff—History of the Christian Church, Volume I

The Acts of the Apostles.
Comp. § 82. 1. Critical Treatises. M. Schneckenburger: Zweck der Apostelgeschichte. Bern, 1841. Schwanbeck: Quellen der Ap. Gesch. Darmstadt, 1847. Ed. Zeller: Contents and Origin of the Acts of the Apostles. Stuttg., 1854; trsl. by Jos. Dare, 1875-76, London, 2 vols. Lekebusch: Composition u. Entstehung der Ap. Gesch. Gotha, 1854. Klostermann: Vindiciae Lucancae. Göttingen, 1866. Arthur König (R. C.): Die Aechtheit der Ap. Gesch. Breslau, 1867. J. R. Oertel: Paulus in der Ap. Gesch. …
Philip Schaff—History of the Christian Church, Volume I

The Church and Her Mission, or the Three Constitutional Synods, 1760-1775
. As we enter on the closing stages of our journey, the character of the landscape changes; and, leaving behind the wild land of romance and adventure, we come out on the broad, high road of slow but steady progress. The death of Zinzendorf was no crushing blow. At first some enemies of the Brethren rejoiced, and one prophet triumphantly remarked: "We shall now see an end of these Moravians." But that time the prophet spoke without his mantle. Already the Brethren were sufficiently strong to realize …
J. E. Hutton—History of the Moravian Church

Ascension Day. 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.
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. Herr auf Erden muss ich leiden [92]Neumann. 1700. trans. by Catherine Winkworth, 1855 Lord, on earth I dwell in pain; Here in anguish I must lie; Wherefore leav'st Thou me again, Why ascendest Thou on high? Take me, take me hence with Thee, Or abide, Lord, still in me; Let Thy love and gifts be left, That I be not all bereft. Leave Thy heart with me behind, Take mine hence with …
Catherine Winkworth—Lyra Germanica: The Christian Year

Power "In" and "Upon. "
You remember that strange, half-involuntary "forty years" of Moses in the "wilderness" of Midian, when he had fled from Egypt. You remember, too, the almost equally strange years of retirement in "Arabia" by Paul, when, if ever, humanly speaking, instant action was needed. And pre-eminently you remember the amazing charge of the ascending Lord to the disciples, "Tarry at Jerusalem." Speaking after the manner of men, one could not have wondered if out-spoken Peter, or fervid James had said: "Tarry, …
Dwight L. Moody—Secret Power

St. Ignatius (Ad 116)
When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things belonging to the kingdom of God (Acts i. 2f). Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled, …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation