(48) Ye are witnesses of these things.--Here again we have a link connecting the Gospel with the Acts, the key-note of which, especially in the earlier chapters, is that the disciples are to be "witnesses" of their Lord's work and teaching, and above all of His resurrection (Acts 1:8; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32).
Behold, I send the promise of my Father . . .--As far as St. Luke's Gospel is concerned, the promise thus referred to would seem to be that of Luke 11:13. The discourses preserved by St. John show, however, that there had been the more recent and more definite promise of the Comforter (John 14:16; John 15:26), and so far St. Luke's report, vague as it is, presents an undesigned coincidence.
Tarry ye in the city of Jerusalem.--Again we have a parallelism with Acts 1:4. The omission of all reference to the return of the disciples to Galilee is at first startling, but it, at least, proves the entire independence of St. Luke's Gospel, and it may be explained on the very natural supposition that he had no knowledge of further details at this stage of his history, and would not construct a narrative with invented ones.
Until ye be endued with power from on high.--The Greek word is probably to be taken with more of its original meaning than is conveyed by the English. The disciples were to be invested--i.e., clothed upon--with a new power, which was to be as the new garb in which their old nature and its gifts were to manifest themselves, purified and strengthened, but not losing their identity. It is noticeable that this is a very favourite thought with St. Paul. Men "put on" Christ (Galatians 3:27), the "new man" (Ephesians 4:24). In the risen life they are clothed with, and put on, incorruption (1 Corinthians 15:53-54; 2 Corinthians 5:2-4). The word is not used, in its figurative spiritual sense, by any other New Testament writer.
Verse 48. - Ye are witnesses of these things. This personal witness of the first preachers of Christianity was the secret of their great power over men's hearts. What Dr. Westcott wrote of St. John was true of the rest of the eleven. "We have seen, and do testify. He (John) had no laboured process to go through; he saw. He had no constructive proof to develop; he bore witness. His source of knowledge was direct, and his mode of bringing conviction was to affirm."
24:36-49 Jesus appeared in a miraculous manner, assuring the disciples of his peace, though they had so lately forsaken him, and promising spiritual peace with every blessing. Many troublesome thoughts which disquiet our minds, rise from mistakes concerning Christ. All the troublesome thoughts which rise in our hearts at any time, are known to the Lord Jesus, and are displeasing to him. He spake with them on their unreasonable unbelief. Nothing had passed but what was foretold by the prophets, and necessary for the salvation of sinners. And now all men should be taught the nature and necessity of repentance, in order to the forgiveness of their sins. And these blessings were to be sought for, by faith in the name of Jesus. Christ by his Spirit works on the minds of men. Even good men need to have their understandings opened. But that we may have right thoughts of Christ, there needs no more than to be made to understand the Scriptures.
And ye are witnesses of these things. As they were witnesses of the truth of his humanity, having seen, and heard, and handled him, both before, and after his resurrection from the dead, and of all that he did, of all the miracles that he wrought in Jerusalem, Judea, and Galilee, and of his transfiguration on the mount; so likewise of his sorrows in the garden, and of his sufferings in the palace of the high priest, and in Pilate's hall, and on the cross; and of his death, which was the death of the cross; and also of his resurrection from the dead, in the same body, to whom he showed himself alive by many infallible proofs; by showing them the print of the nails in his hands and feet; by being handled by them; by eating and drinking in their presence; and by conversing with them for the space of forty days: and their business was also to testify the doctrine of repentance, and remission of sins, in Jerusalem, in all Judea, and Samaria, and to the uttermost parts of the earth, which they accordingly did; see Acts 1:8.
Behold, I send the promise of my Father . . .--As far as St. Luke's Gospel is concerned, the promise thus referred to would seem to be that of Luke 11:13. The discourses preserved by St. John show, however, that there had been the more recent and more definite promise of the Comforter (John 14:16; John 15:26), and so far St. Luke's report, vague as it is, presents an undesigned coincidence.
Tarry ye in the city of Jerusalem.--Again we have a parallelism with Acts 1:4. The omission of all reference to the return of the disciples to Galilee is at first startling, but it, at least, proves the entire independence of St. Luke's Gospel, and it may be explained on the very natural supposition that he had no knowledge of further details at this stage of his history, and would not construct a narrative with invented ones.
Until ye be endued with power from on high.--The Greek word is probably to be taken with more of its original meaning than is conveyed by the English. The disciples were to be invested--i.e., clothed upon--with a new power, which was to be as the new garb in which their old nature and its gifts were to manifest themselves, purified and strengthened, but not losing their identity. It is noticeable that this is a very favourite thought with St. Paul. Men "put on" Christ (Galatians 3:27), the "new man" (Ephesians 4:24). In the risen life they are clothed with, and put on, incorruption (1 Corinthians 15:53-54; 2 Corinthians 5:2-4). The word is not used, in its figurative spiritual sense, by any other New Testament writer.