The Continuing Band of Disciples

ACTS 1:1-14

THROUGHOUT the first quarter of 1950 these international lessons will deal largely with the experiences of the Early Church as outlined in the Book of Acts. It is generally conceded that Luke wrote this book. Thus the first verse of the lesson would be a reference to his Gospel account of the life and ministry of Jesus, up until, as verse 2 relates, “the day in which he was taken up.”

Luke refers briefly to the resurrected Jesus’ last appearance to his disciples, and to the instructions they received from their Master at that time. They were to wait at Jerusalem until they received the Holy Spirit—mistranslated “Ghost”—and it was to be in the power of the Spirit that they were to go forth as witnesses for Jesus “in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

This commission was given to them partly as a reply to their question, “Lord, wilt thou at this time restore again the kingdom to Israel?” Their faith in Jesus as a King had been restored by their knowledge of his resurrection, and they were anxious to know when his reign would begin. To them are the kingdom of the Messiah was visualized as first of all functioning to restore the kingdom of Israel. This kingdom had been lost in 606 B.C., and since then Israel had continued to be a vassal nation, and these Israelitish disciples were concerned to know when this humiliating status of their nation would be changed.

Jesus did not give them a direct answer, explaining, rather, that the times and seasons of the divine plan were still in the hands of his Father and that it was not the due time for them to know. The important thing for them now was to be ready, when the Holy Spirit came upon them, to serve as his witnesses. Regardless of when the kingdom would be established, there was an important work which first of all had to be done.

Jesus explained that the disciples were to be “baptized” with the Holy Spirit. The Scriptures use a number of different symbols to describe the work of the Holy Spirit in the lives of the Lord’s people. We are said, for example, to be “anointed” by the Spirit. The thought in this symbol is that of authorization, being based on the ancient custom of anointing kings and priests into office. Thus we preach the glad tidings. All in the body of Christ receive of this anointing from Jesus, their Head.

The Scriptures also use the expression “begotten” in connection with the work of the Holy Spirit. This symbolism denotes the fact that through the operation of the Holy Spirit a new life is begun. Thus we become new creatures in Christ Jesus.

Christians also receive the “witness” and the “seal” of the Holy Spirit. These terms symbolize the assurance that comes to every faithful follower of the Master, attesting that he has been accepted into the divine family and that divine grace is operating on his behalf.

The “baptism” of the Holy Spirit is again different. This is an operation of the Holy Spirit which evidently is limited to that one blessed experience of the church at Pentecost, the little band of disciples there representing the entire church as it would be developed throughout the age. There is no indication that this experience was repeated afterwards with respect to individuals—except in the case of Cornelius, the first Gentile convert. Later Paul wrote, “By one Spirit are we all baptized into one body.” (I Cor. 12:13) Thus viewed, every consecrated follower of the Master who has been accepted as a member of his body, comes under the baptism of the Spirit.

The baptism symbolism is closely associated with that of the anointing of the Spirit, but emphasizing the ability, or power to serve, particularly in a united manner. “Ye shall receive power, after that the Holy Spirit is come upon you.” Literally, baptism means to bury, and of necessity all those in the body of Christ have their wills buried in his will, and thus the Father’s Spirit, and Christ’s Spirit, rule in their lives, causing them unitedly to lay down their lives. As illustrated by the various members of a literal body, some may serve in one capacity and some in another, but all in keeping with the one commission—a united and powerful service.

It was difficult for the disciples to become reconciled to the idea that Jesus had actually left them, and that he would not return in a few days, although the outward demonstration of his going was evidently for this purpose. No wonder they stood gazing up into heaven. But how comforting must have been the message of the angels—the “two men”—who appeared and assured them that this same Jesus was to come again in like manner in which they had seen him go.

This statement presents an interesting study. What did the angels mean by the expression, “in like manner”? There are many prophecies relating to the return of Christ, but none of them indicates that Jesus was to return in like manner to his departure in every respect. One of the prophecies, for example, associates the blowing of a trumpet with his return. (I Thess. 4:16) The disciples did not hear the blowing of a trumpet when they saw him go. It also tells of a “shout,” but the disciples did not hear a shout. Another tells us that every eye shall see him at his return, but the eyes of only a very few saw him depart. (Rev. 1:7) These, of course, are all symbolic expressions. It is not a literal trumpet, or a literal shout; and every eye seeing Jesus at his return simply denotes discernment—all will eventually know of his return, and that he has become the new King of earth.

There are a number of prophecies, however, which clearly indicate that the Lord was to return as a “thief in the night,” and that only those who would be looking for him, the “watchers,” would at first know about it. (I Thess. 5:1-4; II Pet. 3:10; Rev. 3:3; 16:15) This evidently is the “like manner” referred to by the angels. Jesus went away quietly. Only his immediate disciples knew about it. These, and these only saw him go. So it was to be at his return. Those who were watching knew of his thief-like return, but it was unrecognized by the world, or by nominal Christians.

Of necessity the return of Christ became the very heart of the Christian faith. From the moment the disciples saw him taken up into heaven they realized that they represented a cause which from the standpoint of the world, did not have a leader. They knew that Jesus had been raised from the dead, but now they also knew that he was no longer with them; se the hope of his return became that “blessed hope,” that hope with which they comforted one another. (Titus 2:13) How strange that professed Christians should ever think to minimize the importance of this great fact of the divine plan.

QUESTIONS

Why could not the disciples be told about the times and seasons of the divine plan?

What are some of the operations of the Holy Spirit?

Do Christians receive the anointing and baptism of the Holy Spirit individually?

What did the angels mean when they told the disciples that Jesus would return from heaven “in like manner” to the way they had seen him go?

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