When Will Yeshua Restore the Kingdom?
1: 1-11
30 AD
About this time, Yeshua was crucified under Pontius Pilate. In addition, the resurrection appearances, Shavu’ot, the initial growth of the Messianic community in and around Yerushalayim are in view.
When will Yeshua restore the Kingdom DIG: How does this book pick up where Luke 24:45-53 leaves off (see the commentary on The Life of Christ, to see link click Mr – The Ascension of Jesus)? What do the disciples think will happen when they receive the Ruach ha-Kodesh (1:6)? What are some major ways their idea of the Kingdom differs from Yeshua (1:7-8)? As a disciple, what is the impact on you of Messiah’s words (1:8)? Of Jesus’ departure (1:9)? Of the promise of the two angels in (1:11)? And of the Lords’ related promise (John 16:5-15)?
REFLECT: What proofs do you have of Yeshua’s resurrection that would make sense to your non-believing friends? What is your “Jerusalem” to which you are called to bear witness? How do you sense a need for the Ruach ha-Kodesh to help you? What is the relationship between Christ’s resurrection and your responsibility of being a witness?
The prologue: Luke had to build a bridge between the book of Acts and the gospel of Luke. I wrote the first volume (the gospel of Luke), Theophilus, about all that Yeshua began to do and teach – up to the day He was taken up (see the commentary on The Life of Christ, to see link click Mr – The Ascension of Jesus), after He had given orders by the Ruach ha-Kodesh to the eleven apostles He had chosen (1:1-2). Dedication was a widely-recognized literary courtesy in the ancient world whereby an author acknowledged the dedicatee’s influence on his decision to write and/or “personalized” his work as a gift or communication to a particular individual (patron/ess). While dedications were not common in either Greek or Roman literature, they appear to be quite common in both technical prose and helenistic Jewish literature.9
Luke’s purpose is the same as it was in his gospel, that is, to convey accurate information. In the gospel of Luke, he stated that he wanted to produce an orderly account (Greek: anatassomai, meaning to arrange in order). So we can expect the same thing to be true in the book of Acts. In the gospel of Luke, Theophilus (meaning friend of God) is referred to as most excellent. This means that Theophilus was a Roman official, in fact, in the book of Acts the phrase most excellent is used of Felix in 23:26 and 24:3, and of noble Festus in 26:25. In all probability, Theophilus was Luke’s benefactor for the publication of his work. Without printing presses at that time, everything had to be written out by scribes and that cost money. Therefore, wealthy men would finance the publication of a work. So it seems that Theophilus became a believer, and being wealthy, he chose to finance both the gospel of Luke and the book of Acts. It is interesting that Luke says: All that Yeshua began to do. Indicating that the book of Acts was still the book of Jesus. The book of Luke was what He began to do, and the book of Acts is what He continued to do. In Luke, Jesus acted on His own behalf, whereas in the book of Acts, He acted through His apostles.10
This verse summarizes Yeshua’s post resurrection ministry. To them He showed Himself to be alive after His suffering to over five-hundred brothers and sisters at one time (First Corinthians 15:6) through many convincing proofs (ten times to be exact), appearing to them for forty days and speaking about the kingdom of God (1:3). During those forty days Jesus taught them more truth related to the domain of divine rule over the hearts of believers. That theme, a frequent one during the Lord’s earthly ministry (Matthew 4:23, 9:35, 10:7, 13:1ff; Mark 1:15; Luke 4:43, 9:2, 17:20; John 3:3ff), offered further proof to the apostles and His other disciples that it was really Him.
Messiah wanted them to know that the crucifixion did not nullify the promised Messianic Kingdom. Faith in His resurrection was important to the Messianic Community because their own spiritual power depended on it. Also, the message of the gospel involves the truth of the resurrection (Romans 10:9-10; First Corinthians 15:1-8), and without the resurrection, there would be no hope. Finally, the official Jewish position was that the apostles had stolen Jesus’ body from the tomb (Matthew 28:11-15), and the believers had to be able to refute this as they witnessed to the nation.11
However, the resurrection changed all that, and from that time on they proclaimed Jesus Christ as the King over an invisible, spiritual Kingdom (Acts 17:7; Colossians 1:13; First Timothy 1:17, Second Timothy 4:1; Second Peter 1:11; Revelation 11:15, 12:10, 17:14, 19:16). The Kingdom will be seen in its fullness at the Second Coming. At that time our Lord will personally rule and reign on the earth for a thousand years (see the commentary on Isaiah Db – The Nine Missing Articles from Messiah’s Coming Temple).12
The Power of the Ruach ha-Kodesh: John the Immerser had announced a future baptism of the Ruach ha-Kodesh (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33, and also see Acts 11:16), and now that prophecy would be fulfilled. Now while staying with them on the lower eastern slopes near Bethany on the Mount of Olives for the last time, He commanded them saying: Do not leave Jerusalem, but wait for what the Father promised (Luke 24:49) – which, He said: you heard from Me (John 14:16, 15:26, 16:7 and 13). That promise was that the Ruach ha-Kodesh would be sent (2:33). For John immersed with water, but you will be immersed in the Ruach ha-Kodesh not many days from now (1:4-5). This passage provides another example of the Trinity in the Bible. God’s pledge was to be fulfilled just ten days last on the feast of Shavu’ot.
While this promise of power was primarily for the apostles (as was the promise of revelation and inspiration in John 14:26), it also secondarily forecast the enabling power the Ruach would give to all believers (Acts 8:14-16, 10:44-48, 19:1-7). There would be a fullness of the Ruach in the B’rit Chadashah. It is a divine activity (see the commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith). The immersion of the Ruach is not a special privilege for some believers, nor are believers challenged or encouraged to seek it in Scriptures. On the other hand, there was a special anointing for the apostles. Despite the claims of many, the experience of the apostles is not the norm for believers today. They were given unique enabling of the Ruach for their special duties. They were in a unique transitional period associated with the birth of the Messianic Community.13
And You Will be My Witnesses: These verses summarize what Luke had written earlier in Luke 24:44-53. The ascension was preceded by a question by the apostles. They knew that the Messianic Kingdom would be preceded by the national regeneration of Israel. They also knew that at that time there would be an outpouring of the Holy Spirit. This concept of all Isra’el being saved as a result of the outpouring of the Ruach is mentioned five times in the TaNaKh (Isaiah 32:15-20, 44:3-5; Ezeki’el 39:28-29; Joel 2:28-3:1; Zechariah 12:10-13:1). So, when they gathered together, they asked Him, “Lord (Greek: kurios), are You restoring the kingdom to Isra’el after the immersion of the Ruach ha-Kodesh (1:6)?” In other words, will the Messianic Kingdom begin now? Will the times of the Gentiles (see the commentary on The Life of Christ Jl – Jerusalem Will Be Trampled Until the Times of the Gentiles) now come to an end?” Now twice these apostles were promised that they would sit on twelve thrones, judging the twelve tribes of Isra’el (Matthew 19:28; Luke 22:30). So they want to know, “Is this the time that the kingdom of David will be restored?”
The rabbis taught that when the Messiah came the Messianic Kingdom would begin. Therefore, the apostles question was a logical one. They knew of no reason why the earthly form of the Messianic Kingdom could not be set up immediately since the Messiah had arrived. Still, the Church Age was a mystery to them. As Paul tells us: This is a profound mystery – but I am talking about the Church (Ephesians 5:32). Surely it was for this Kingdom that they had hoped for since they first joined Yeshua.
When the apostles wanted to talk about prophecy, however, Christ quickly switched the conversation to evangelism. Yeshua did not answer, “That kind of Kingdom will never be,” as the Amillennialists would have you to believe. He said to them: It is not your place to know the times (Greek: chronos , meaning ages, eras, and time in general, especially dealing with time in sequence) or seasons (Greek: chronos, meaning shorter periods of time, the character of time, a hard time, or a favorable moment) which the Father has placed under His own control. God the Father has picked the time, still, He hasn’t revealed the time. The Kingdom will come, although it’s not for them to know when. Jesus wanted them to concentrate on their mission. If the political kingdom they wanted would be delayed, power would not be delayed. But you will receive power when the Ruach ha-Kodesh has come upon you (1:7). Our power comes from the Spirit of God and not ourselves!14
Rather than engage in useless speculation over the time for the coming of the Kingdom, the apostles were to focus on the task at hand. And you will be My witnesses (Isaiah 43:10) in Jerusalem, and through all Judah, and Samaria, and to the end of the earth, which was an idiom of that day for the Gentile world. This command came at a time when trade was flourishing throughout the Roman empire and traffic and means of transportation were at its height, providing the practical means whereby Yeshua’s followers could indeed reach the ends of the known world.15 This verse also serves as the outline of the book (1:8).
The word witness is a key word in the book of Acts and is used twenty-nine times as either a noun or a verb. A witness is someone who tells what he or she has seen and heard (Acts 4:19-20). When you are on the witness stand in court, the judge is not interested in your ideas or opinions; he or she only wants to hear what you know. The English word “martyr” comes from the Greek word translated witness, and many of God’s people have sealed their witness by laying down their own lives (see the commentary on Revelation Cp – The Fifth Seal: I Saw Under the Altar Those Who Had Been Slain).
We hear a great deal these days about “soul winning,” and the emphasis is a good one. However, while some of God’s people have a calling to evangelism (Ephesians 4:11), all of God’s people are expected to be witnesses and tell the lost about our Savior. Not all of us can bring a sinner to the place of faith and decision (though most of us could do better); however, every believer can bear faithful witness to the Lord.16
He wants you to share your story with others. Sharing your testimony is an essential part of your mission on earth because it is unique. There is no other story like yours, so only you can share it. If you don’t share it, it will be lost forever. You may not be a Bible scholar, though you are the authority on your life, and it’s hard to argue with personal experience. Actually, your personal testimony is more effective than a sermon, because the unbelievers see messianic rabbis and pastors as professional salesmen, but see you as a “satisfied customer,” so they give you more credibility.17
The Church has for the most part not taken seriously Yeshua’s injunction to communicate the gospel first to the Jewish people (Romans 1:16). In one sense the gospel has already reached to the end of the earth. The Bible, or at least parts of it, has been translated into more than 2,000 languages. Yet this does not excuse what has been, by and large, the Church’s failure to reach Jewish people with the gospel either by ignorance or tradition. Most Churches need to abandon their, “We’ve never done that before” mentality, reexamine their position, and reach out to Jewish people. They need to learn how to communicate God’s love and truth while seeking His wisdom on how to address questions Jewish people have about the B’rit Chadashah and a personal relationship with Yeshua.18
The Assurance of His Coming Again: Our Lord’s ascension into heaven was an important part of His ministry, for if He had not returned to the Father, He would not have sent the promised gift of the Ruach ha-Kodesh (John 16:5-15). Also, in heaven today, the Savior is our interceding Great High Priest (Hebrew: Cohen Rosh Gadol), giving us the grace that we need for life and service (see the commentary on Hebrews Av – Messiah is in a Better Position Than Aaron). He is the exalted and glorified Head of the Church is now working with His righteous children on earth, helping us to accomplish His purposes (Mark 16:19-20).
After saying all this and His earthly ministry was finished – while the apostles were watching – He was unexpectedly taken up, and a cloud received Him out of their sight (1:9). It may very well have been the cloud of the Sh’khinah glory. And it meant three things. First, it was the end of His earthly, bodily, ministry. Second, His ministry would continue through the apostles and the Church Age. Thirdly, He was exalted to the right hand of God the Father (Acts 2:33-36, 5:31; Hebrews 1:3, 8:1, 12:2), forgiving us when we confess our sins (First John 1:9-2:2).
Why did Jesus ascend this way? He certainly could have simply vanished into the Father’s presence in a secret sort of way. With the ascension, however, Jesus wanted His followers to know that He was gone for good as opposed to the way He appeared and reappeared during the forty days after the resurrection.19
While the apostles were staring into heaven, straining for a last glimpse of the ascending Lord, suddenly two men (two angels) stood with them in white clothing (1:10). Angels play an important role in the ministry described in Acts, just as they do today, even though we cannot see them (Acts 5:19-20, 8:26, 10:37, 12:7-10 and 23, 27:23). Whenever angels appear, they appear as young men, dressed in white clothing (Matthew 28:3; Mark 16:5; Luke 24:4; John 20:12). In addition, when angels appear, they always appear for a specific reason. And the reason is given in the next verse.
As the apostles watched Yeshua being taken up into heaven, the two angles gently rebuked them, saying: Men of Galilee (all the apostles were Galileans), why do you keep standing here staring into heaven? This Yeshua, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven (1:11). They were not to expect Yeshua to return immediately. Hence, there is the promise of an eventual return, but not an immediate return. It will be the same Person, in the same manner – with the clouds (see the commentary on Revelation Ai – Look, He is Coming With the Clouds) – and will He save the tents of Judah first (see the commentary on Isaiah Kg – The Second Return of Jesus Christ to Bozrah). 20 And at the end of the battle against the armies of the world, the promise of Zechariah 14:4 will be fulfilled, namely that the Messiah’s feet will touch down on the Mount of Olives (see the commentary on Revelation Ex – The Eight Stage Campaign of Armageddon: The Victory Ascent Upon the Mount of Olives).
Every child of God has the privilege to be a part of ADONAI’s eternal plan. We are all personal witnesses of the power of Messiah within us. Then why aren’t we more effective? First, I believe, is ignorance. Many are laboring under the wrong impression that eternal life is something we get when we die.
Secondly, I believe some people place too much emphasis on the temporal things of this world and not enough on the eternal relationships of life. It seems to be the great ambition of mankind to seek happiness and comfort, with no real thought for their souls.
Thirdly, I believe many people don’t understand the urgency of evangelism. Yeshua appeals to our sense of compassion when He says: Which one man, if he has a hundred sheep and loses one of them, will not leave the ninety-nine in the wilderness and go after the lost one until he finds it? When he has found it, he puts it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors and says, “Rejoice with me, for I’ve found my sheep that was lost!” I tell you, in the same way there will be more joy in heaven over one repenting sinner than over the 99 righteous people who have no need of repentance (Luke 15:4-7).
Dear heavenly Father, what a privilege it is to be a personal witness to Your resurrection power that is within me. Forgive me for the times that I have let other things overshadow the value of a lost sheep. And forgive me for placing a higher value on acquiring temporal things than on the value of life itself. I confess that I have sometimes focused on storing up treasures on earth rather than in heaven.
I want to be a witness to the life of Messiah that is within me. I renounce the lies of the Adversary that say I lack the power of ability to be a credible witness. I pray that You will enable me to be free in Messiah so my life will be a witness to Your resurrection power. Open my eyes to the field that is ripe for harvest. Enable me to see the daily opportunities to witness and testify to Your great love. I pray that I will never be a stumbling block to those who are blinded to the gospel. I ask all this in the precious name of Yeshua my Lord. Amen.21
Leave A Comment