About Acts

Acts records the birth and growth of the church through the power of the Holy Spirit from Jerusalem to Rome.

Author: LukeWritten: c. AD 62-64Reading time: ~3 minVerses: 26
Holy SpiritWitnessChurch GrowthMissionPersecutionUnity

King James Version

Acts 1

26 verses with commentary

The Promise of the Holy Spirit

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,

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Luke addresses Theophilus (Greek 'lover of God'), connecting Acts to his Gospel as a unified two-volume work. The phrase 'all that Jesus began both to do and teach' implies that Acts continues what Christ started - He now works through His Spirit-empowered church. The word 'began' (Greek erxato) suggests incompleteness; Jesus' earthly ministry was only the beginning, now continued through His people.

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:

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The 'commandments unto the apostles' included the Great Commission (Matthew 28:18-20) and instructions about the Spirit's coming. The phrase 'through the Holy Ghost' emphasizes that all apostolic authority derived from Spirit-empowerment, not human credential. Jesus' post-resurrection ministry spanning 'forty days' (v. 3) provided crucial preparation for their worldwide mission.

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:

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Jesus 'shewed himself alive' through 'many infallible proofs' (tekmeria, the strongest Greek word for evidence). The forty-day period of resurrection appearances established unshakeable apostolic testimony. Speaking of 'the kingdom of God' connected Jesus' teaching to Old Testament promises now fulfilled in His risen presence and coming reign.

And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. being: or, eating together

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Jesus' command to wait for the Spirit reveals the essential relationship between promise and power in Christian ministry. The Greek 'perimenein' (wait for) suggests active expectation rather than passive delay. This establishes that effective witness requires divine empowerment beyond human ability, a theme central to Acts' narrative of Spirit-empowered mission.

For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

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The contrast between John's water baptism and Spirit baptism marks the transition from preparatory ministry to new covenant reality. The Greek 'baptizo' (immerse) emphasizes total envelopment by the Spirit, not mere external ritual. This promise fulfilled at Pentecost demonstrates God's faithfulness and inaugurates the age of the Spirit.

The Ascension

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

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The disciples' question - 'wilt thou at this time restore again the kingdom to Israel?' - revealed lingering expectations of political restoration. Jesus redirected their focus from timing ('times or seasons') to mission ('ye shall be witnesses'). The Greek apokathistaneis (restore) echoed prophetic promises, showing the disciples still anticipated national restoration.

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.

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Jesus' statement that 'times or seasons' remain in the Father's authority addresses eschatological curiosity while redirecting toward mission. The Greek chronous e kairous distinguishes between measured time (chronos) and opportune moments (kairos). This verse establishes that prophecy's fulfillment remains God's prerogative, not subject to human calculation.

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. power: or, the power of the Holy Ghost coming upon you

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Ye shall receive power (δύναμιν λήμψεσθε)—The promise of divine enablement through the Holy Spirit, not human ability. The Greek 'dunamis' (power) appears throughout Acts as the source of apostolic boldness and miraculous signs. Witnesses unto me defines Christian identity as testifiers to Christ's resurrection. The geographic progression—Jerusalem, Judea, Samaria, uttermost earth—provides Acts' structural outline, showing God's redemptive plan expanding from Judaism to all nations. This commission replaced messianic kingdom expectations with Spirit-empowered global mission.

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

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A cloud received him out of their sight—The visible, bodily ascension confirmed Jesus' return to heavenly glory, echoing the cloud of God's presence (Shekinah) in Israel's wilderness wandering and Ezekiel's visions. Luke emphasizes the physical reality: disciples watched until Jesus disappeared, precluding allegorical interpretations. The ascension validates Christ's completed work, current heavenly intercession (Hebrews 7:25), and coming return. This 'cloud' recalls Daniel 7:13's 'Son of Man' coming with clouds—reversed at ascension but to be repeated at the Second Coming.

And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

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The 'two men in white apparel' were angels serving as divine messengers. Their question gently rebuked prolonged gazing at heaven when mission awaited on earth. The angelic message reinforced Christ's visible, bodily return 'in like manner' - the same Jesus who ascended will return personally and physically.

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 in like manner as ye have seen him go into heaven.

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This same Jesus... shall so come in like manner—The angelic announcement emphasizes the personal, visible, bodily return of Christ. The Greek 'houtos' (this same) stresses identity—the risen Jesus who ascended will return unchanged. In like manner (ὃν τρόπον) means his return will mirror the ascension: visible, bodily, to the Mount of Olives. This combats both realized eschatology (no future return) and spiritualized interpretations. The two angels recall Luke's resurrection account (24:4), bracketing Jesus' post-resurrection ministry with heavenly messengers confirming God's plan.

Matthias Chosen to Replace Judas

Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey .

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The 'sabbath day's journey' (about 2,000 cubits or half a mile) indicates the disciples remained observant Jews. Their return to the 'upper room' established a place of prayer and community. Luke's list of the eleven apostles (minus Judas) emphasizes the witnesses who would carry Christ's testimony to the world.

And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.

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The comprehensive list of apostles emphasizes the foundation of apostolic witness. Luke includes 'Mary the mother of Jesus' and Jesus' brothers who had previously disbelieved (John 7:5). Their presence indicates resurrection faith had transformed family skepticism into devoted discipleship.

These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.

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United, continual prayer characterizes the pre-Pentecost community, establishing a pattern for church life. The inclusion of women and Jesus' family shows the Spirit creates a new community transcending social and familial boundaries. The Greek 'proskartereo' (devoted themselves) implies persistent, patient waiting in prayer.

And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)

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Peter's leadership in addressing the 'hundred and twenty' shows his restoration after denial. The phrase 'in those days' indicates the ten-day period between Ascension and Pentecost. Peter's interpretation of Judas' betrayal as Scripture fulfillment (Psalm 69:25, 109:8) demonstrates early christological hermeneutics.

Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

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Peter attributes Judas' betrayal to Scripture's necessity - 'this scripture must needs have been fulfilled.' The phrase 'the Holy Ghost by the mouth of David' affirms the Spirit's authorship of Scripture through human writers. Divine sovereignty over even betrayal demonstrates that God's purposes cannot be thwarted.

For he was numbered with us, and had obtained part of this ministry.

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Judas 'was numbered with us' emphasizes the tragedy of his apostasy - he had genuine apostolic calling yet chose destruction. The phrase 'obtained part of this ministry' uses lot-casting language (kleros), suggesting divine appointment he later forfeited. This serves as warning against presuming upon spiritual privilege.

Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.

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The gruesome details of Judas' death - 'falling headlong, he burst asunder' - demonstrate the wages of sin. The 'field of blood' became a memorial to treachery. Luke provides different details than Matthew 27:5 (hanging), likely describing what happened to the body afterward.

And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

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The public knowledge of Judas' fate - 'known unto all the dwellers at Jerusalem' - served as divine judgment displayed openly. The Aramaic 'Aceldama' (field of blood) memorialized both the blood money and the bloody death, testifying to God's justice.

For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein : and his bishoprick let another take. bishoprick: or, office, or, charge

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Peter quotes Psalm 69:25 and 109:8, applying David's words about personal enemies to Judas. The phrase 'let his habitation be desolate' connected to the abandoned field. The directive 'his bishoprick let another take' justified replacing Judas to restore the twelve.

Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us,

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The qualifications for apostolic replacement - 'companied with us all the time' - emphasized eyewitness testimony. The phrase 'beginning from the baptism of John' indicates the full scope of Jesus' public ministry. Apostolic authority required personal experience with the incarnate Christ.

Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

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The replacement must witness 'his resurrection' - the central apostolic testimony. The phrase 'be ordained to be a witness' (martyra) emphasizes the witnessing role. Apostleship was fundamentally about testifying to the risen Christ based on personal encounter.

And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

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The two candidates - Joseph Barsabas (called Justus) and Matthias - both met the qualifications. The choice between equally qualified candidates was submitted to divine determination through prayer and lot-casting. This demonstrates dependence on God's wisdom beyond human assessment.

And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,

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The appeal to God as 'heart-knower' (Greek 'kardiognostes') acknowledges that leadership selection requires divine insight beyond human perception. This prayer demonstrates the early church's submission to God's sovereignty in decision-making, refusing to trust human wisdom alone for apostolic appointment.

That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.

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The apostolic office's purpose - 'this ministry and apostleship' - was service, not privilege. Judas fell 'by transgression' to go 'to his own place' - a solemn euphemism for perdition. His departure created vacancy requiring divine filling.

And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

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Lot-casting, common in Old Testament practice (Proverbs 16:33), determined Matthias' selection. This was the last recorded biblical use of lots - afterward, the Spirit's direct guidance replaced mechanical methods. Matthias was 'numbered with the eleven,' restoring apostolic completeness.

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