(11) Shall so come in like manner as ye have seen him go into heaven.--So our Lord, following the great prophecy of Daniel 7:13, had spoken of Himself as "coming in the clouds of heaven" (see Note on Matthew 26:64), in visible 'majesty and glory. Here, again, men have asked questions which they cannot answer; not only, when shall the end be, but where shall the Judge thus appear? what place shall be the chosen scene of His second Advent? So far as we dare to localise what is left undefined, the words of the angels suggest the same scene, as well as the same manner. Those who do not shrink from taking the words of prophecy in their most literal sense, have seen in Zechariah 14:4, an intimation that the Valley of Jehosophat (= Jehovah judges)--the "valley of decision"--shall witness the great Assize, and that the feet of the Judge shall stand upon the Mount of Olives, from which He had ascended into heaven. This was the current mediaeval view, and seems, if we are to localise at all, to be more probable than any other.

Verse 11. - Looking for gazing up, A.V.; this for this same, A.V.; was received for is taken, A.V.; beheld him going for have seen him go, A.V. In like manner; i.e. in a cloud. The description of our Lord's second advent constantly makes mention of clouds. "Behold, he cometh with clouds" (Revelation 1:7). "One like the Son of man came with the clouds of heaven" (Daniel 7:13; and so Matthew 26:64; Luke 21:27, etc.). We are reminded of the grand imagery of Psalm 104:3, "Who maketh the clouds his chariot, who walketh upon the wings of the wind." It may be remarked that the above is by far the fullest account we have of the ascension of our Lord. St. Luke appears to have learnt some further particulars concerning it in the interval between writing his Gospel (Luke 24:50-52) and writing the Acts. But allusions to the Ascension are frequent (Mark 16:19; John 6:62; John 20:17; Romans 8:34; Ephesians 4:8, 9; Philippians 2:9; Colossians 3:1; 1 Timothy 3:16; 1 Peter 3:22, etc.). With reference to Zeller's assertion, that in St. Luke's Gospel the Ascension is represented as taking place on the day of the Resurrection, it may freely be admitted that the narrative in the Gospel does not mark distinctly the interval of time between the different appearances and discourses of our Lord from the day of the Resurrection to that of the Ascension. It seems to group them according to their logical connection rather than according to their chronological sequence, and to be a general account of what Jesus said between the Resurrection and the Ascension. But there is nothing whatever in the text of St. Luke to indicate that what is related in the section Luke 24:44-49 took place at the same time as the things related in the preceding verses. And when we compare with that section what is contained in Acts 1:4, 5, it becomes clear that it did not. Because the words "assembling together with them," in ver. 4, clearly indicate a different occasion from the apparitions on the day of the Resurrection; and as the words in Luke 24:44-49 correspond with those in Acts 1:4, 5, it must have been also on a different occasion that they were spoken. Again, the narrative of St. John, both in the twentieth and the twenty-first chapters, as well as that of Matthew 28:10, 16; Mark 16:7, precludes the possibility of the Ascension having taken place, or having been thought to have taken place, on the day of the Resurrection, or for many days after, so that to force a meaning upon the last chapter of St. Luke's Gospel which it does not necessarily bear, and which places it at variance with St. Luke's own account in the Acts (Acts 1:3; 13:31), and with the Church traditions as preserved by St. Matthew, St. Mark and St. John, is a violent and willful transaction.

1:6-11 They were earnest in asking about that which their Master never had directed or encouraged them to seek. Our Lord knew that his ascension and the teaching of the Holy Spirit would soon end these expectations, and therefore only gave them a rebuke; but it is a caution to his church in all ages, to take heed of a desire of forbidden knowledge. He had given his disciples instructions for the discharge of their duty, both before his death and since his resurrection, and this knowledge is enough for a Christian. It is enough that He has engaged to give believers strength equal to their trials and services; that under the influence of the Holy Spirit they may, in one way or other, be witnesses for Christ on earth, while in heaven he manages their concerns with perfect wisdom, truth, and love. When we stand gazing and trifling, the thoughts of our Master's second coming should quicken and awaken us: when we stand gazing and trembling, they should comfort and encourage us. May our expectation of it be stedfast and joyful, giving diligence to be found of him blameless.Which also said, ye men of Galilee,.... And which was said by them, not to reproach them with their country, but partly to let them know that they knew them, who they were, and from whence they came; and partly to observe the rich and distinguishing grace of God in choosing such mean and contemptible persons to be the apostles of Christ, and eyewitnesses of his majesty:

why stand ye gazing up into heaven? reproving them for their curiosity in looking after Christ with their bodily eyes, who was no more in common to be seen this way, but with an eye of faith; and for their desire after his corporeal presence, which they were not to look for; and as if they expected he would return again immediately, whereas his return will not be till the end of the world: and besides, they were not to remain on that spot, or stand gazing there; they were to go to Jerusalem, and abide there, as Christ had ordered, till they should receive the Holy Spirit in an extraordinary way; and then they were to preach a crucified Christ, and declare that he was risen from the dead, and was gone to heaven, and was ordained to be the Judge of quick and dead,

This same Jesus; and not another; the same in person, in body and soul:

which is taken up from you into heaven; who was taken up in a cloud out of their sight, and received into heaven, where he will be till the times of the restitution of all things; and which might be matter of grief to them, because of the loss of his bodily presence; though it should have been rather joyful to them, since he was gone to the Father, and as their forerunner, to prepare a place, and make intercession for them:

shall so come in like manner as ye have seen him go into heaven; he shall come in the same flesh, in the same human nature; he shall come in the clouds of heaven, and shall be attended with his mighty angels, as he now was; he shall descend himself in person, as he now ascended in person; and as he went up with a shout, and with the sound of a trumpet, see Psalm 47:5 so he shall descend with a shout, with the voice of the archangel, and the trump of God; and, it may be, he shall descend upon the very spot from whence he ascended; see Zechariah 14:4 and it is a notion of the Jews, that the resurrection of the Israelites will be there: they say (m), that "when the dead shall live, the Mount of Olives shall be cleaved asunder, and all the dead of Israel shall come out from under it; yea, even the righteous which die in captivity shall pass through a subterranean cavern, and come out from under the Mount of Olives.

(m) Targum in Cant. viii. 5.