Acts 1

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Acts 1 is the bridge between the Gospel of Luke and the story of the church. Luke describes the forty days of appearances, the command to wait in Jerusalem for the promised Spirit, and the disciples' question about restoring the kingdom to Israel. Jesus redirects it: the timing is the Father's, but they will receive power and be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth. He is taken up, two men in white promise he will return the same way, and the disciples go back to the upper room to pray with the women, Mary, and Jesus' brothers. Peter explains Judas's death from the Psalms, and the community chooses Matthias by lot to restore the Twelve.

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Acts 1 is the hinge on which the New Testament turns. Luke, writing again to Theophilus, picks up where his Gospel stopped: Jesus, risen, showing himself alive over forty days with proofs that convinced, teaching about the kingdom, and telling his disciples not to leave Jerusalem until the Father's promise arrived. They ask the question anyone would ask, whether this is the moment he restores the kingdom to Israel, and he neither says yes nor no. The times are not theirs to know. What is theirs is power, and a job: to be his witnesses in Jerusalem, then Judea and Samaria, then to the ends of the earth, a sentence that is the outline of the whole book that follows. Then he is lifted up, a cloud takes him, and the disciples are still staring at the sky when two men in white ask them why. He will come back the way he went. They walk the short Sabbath distance back into the city and climb to the upper room, and Luke lists who is there: the eleven, the women, Mary his mother, and his brothers, who had once tried to take him home as a madman and are now on their knees with the rest. Peter stands up in a room of about a hundred and twenty and does the first piece of church business, filling the place Judas left. Two men are proposed, the community prays that the Lord who knows every heart will choose, and the lot falls to Matthias. It is the last time the church casts lots. In the next chapter the Spirit comes, and it never needs to again.

主要な箇所

Acts 1:1-5 Acts 1:6-8 Acts 1:9-11 Acts 1:12-14 Acts 1:15-26 Luke 24:44-53

Historical and literary context

Acts is the second volume of a two-part work addressed to Theophilus, perhaps a patron, written by the author of the third Gospel, traditionally Luke the physician and companion of Paul. The Mount of Olives lies just east of Jerusalem, a Sabbath day's journey, about two thousand cubits or under a kilometer, being the distance Jewish law allowed on the Sabbath. Casting lots to discern God's choice was ancient practice, used for the priestly duties and the division of the land; this is the last time the church does it, since the Spirit arrives in the next chapter. Peter quotes Psalms 69 and 109 for Judas. A gathering of about a hundred and twenty was a substantial community. Judas's field, Akeldama, was still pointed out in Jerusalem when Luke wrote.

How the chapter unfolds

Verses 1 to 5 recap the Gospel, the forty days, the kingdom teaching, and the command to wait for the Spirit. Verses 6 to 8 give the question about Israel's kingdom and the answer that becomes the outline of the book. Verses 9 to 11 narrate the ascension and the angels' promise. Verses 12 to 14 describe the return to the upper room and the praying community, with the list of the eleven. Verses 15 to 22 are Peter's speech on Judas and the need for a replacement, with Luke's parenthesis on Judas's death. Verses 23 to 26 present the two candidates, the prayer, the lot, and Matthias's enrollment with the eleven.

Why this chapter matters

Verse 8 is the table of contents for the whole book of Acts, Jerusalem in chapters 1 to 7, Judea and Samaria in 8 to 12, the ends of the earth from 13 on, and it has been the charter of Christian mission ever since. The ascension, narrated only here in detail, entered the creeds and gave the church its picture of Christ reigning in heaven and returning as he left. "Why do you stand here looking into the sky?" is the classic rebuke to a faith that waits instead of witnessing. The community of verse 14, apostles, women, and Jesus' family praying together, is the first portrait of the church, and the presence of his brothers, who had not believed during his ministry, is its own quiet resurrection story.

Interpretive tension to watch

Luke's account of Judas falling headlong in a field he bought differs from Matthew's account of Judas hanging himself and the priests buying the field, and harmonizers have worked on the two for centuries. Matthias is never mentioned again, and some have asked whether the church acted too soon and Paul was the intended twelfth apostle; Luke shows no such doubt. The disciples' question about restoring the kingdom to Israel is not rejected, only its timing, which leaves open what Luke thought about Israel's future. And the forty days, the cloud, and the two men in white are told with such restraint that readers disagree about how literally the ascension is meant to be pictured.

この章のための質問

The disciples ask about restoring the kingdom; Jesus answers with a mission. How do the two questions, "when will you fix things?" and "what should we do?", relate?
The angels ask why they are staring into the sky. What does waiting for Christ's return look like when it is done well?
Jesus' brothers, who once thought he was out of his mind, are in the upper room praying. What changed them?

Study with context

Use this as a chapter guide, then press deeper into the text itself. The goal is to slow down observation, notice structure, and ask better questions before jumping to conclusions.

ノートに追加

1 In the former treatise (Deare frende Theophilus) I have written of all that Iesus beganne to do and teache 2 vntyll the daye in the which he was taken vp after that he thorowe the holy goost had geven commaundementes vnto the Apostles which he had chosen: 3 to whom also he shewed him selfe alyve after his passion by many tokens apperynge vnto them fourty dayes and speakynge of the kyngdome of god 4 and gaddered them togeder and commaunded the that they shuld not departe from Ierusalem: but to wayte for the promys of the father whereof ye have herde of me. 5 For Iohn baptised with water: but ye shalbe baptised with the holy goost and that with in this feawe dayes. 6 When they were come togeder they axed of him sayinge: Lorde wilt thou at this tyme restore agayne the kyngdome to Israel? 7 And he sayde vnto them: It is not for you to knowe the tymes or the seasons which the father hath put in his awne power: 8 but ye shall receave power of the holy goost which shall come on you. And ye shall be witnesses vnto me in Ierusalem and in all Iewrye and in Samary and even vnto the worldes ende. 9 And when he had spoken these thinges whyll they behelde he was take vp and a cloude receaved him vp out of their sight. 10 And while they looked stedfastly vp to heaven as he went beholde two men stode by them in white apparell 11 which also sayde: ye men of Galile why stonde ye gasinge vp into heaven? This same Iesus which is taken vp from you in to heaven shall so come even as ye haue sene him goo into heaven. 12 Then returned they vnto Ierusalem from mount olivete which is nye to Ierusalem coteyninge a Saboth dayes iorney. 13 And when they were come in they went vp into a parler where abode both Peter and Iames Iohn and Andrew Philip and Thomas Bartlemew and Mathew Iames the sonne of Alpheus and Simon Zelotes and Iudas Iames sonne. 14 These all continued with one acorde in prayer and supplicacion with the wemen and Mary the mother of Iesu and with his brethren. 15 And in those dayes Peter stode vp in the myddes of the disciples and sayde (the noumbre of names that were to gether were aboute an hondred and twenty) 16 Ye men and brethren this scripture must have nedes ben fulfilled which the holy goost thorow the mouth of David spake before of Iudas which was gyde to them that tooke Iesus. 17 For he was noubred with vs and had obtayned fellouship in this ministracion. 18 And the same hath now possessed a plot of grounde with the rewarde of iniquite and when he was hanged brast a sondre in the myddes and all his bowels gusshed oute. 19 And it is knowe vnto all the inhabiters of Ierusalem: in so moche that that felde is called in their mother tonge Acheldama that is to saye the bloud felde. 20 It is written in the boke of Psalmes: His habitacion be voyde and no man be dwellinge therin: and his bisshoprycke let another take. 21 Wherfore of these me which have companyed with vs all the tyme that the Lorde Iesus went in and out amonge vs 22 begynninge at the baptyme of Iohn vnto that same daye that he was taken vp from vs must one be ordeyned to be are witnes with vs of his resurreccion. 23 And they appoynted two Ioseph called Barsabas (whose syr name was Iustus) and Mathias. 24 And they prayed sayinge: thou Lorde which knowest the hertes of all me shewe whether of these two thou hast chosen 25 that the one maye take the roume of this ministracion and apostleshippe from the which Iudas by transgression fell that he myght go to his awne place. 26 And they gave forthe their lottes and the lot fell on Mathias and he was counted with the eleven Apostles.

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次の章を読む Acts 2 in Tyndale New Testament.

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