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 Chapter s, 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.