Acts 1:8

Power. Gr. dunamis, “strength,” “ability,” “power” (see on John 1:12). Our English word “dynamite” is derived from dunamis. Luke here refers to supernatural “power,” received only by those upon whom the Holy Spirit comes (see on Luke 1:35; 24:49). This power is for witnessing: it gives (1) power within, (2) power to proclaim the gospel, (3) power to lead others to God. Through the disciples, thus empowered, Jesus would continue the work He began on earth, and even “greater works” than those would be accomplished (John 14:12). This Spirit-given witness was to be a distinguishing mark of the Christian church.

Witnesses. Gr. martures, those who confirm, or can confirm, what they themselves have seen or heard or known by any other means. The word is used 13 times in Acts. As “witnesses” the apostles knew Christ to be the Messiah of prophecy and the Redeemer of mankind. They could also testify of His promise to return. As witnesses, the disciples were the first and foremost link of visible evidence between the crucified, risen, and ascended Lord and the world, which, through their testimony, might believe (see on John 1:12). John writes, “That which we have seen and heard declare we unto you” (1 John 1:3). Followers of Christ today are similarly called to bear personal witness to the works and teachings of Jesus, to the purpose of God to save the world through His Son and to the effectiveness of the gospel in their own hearts. No more convincing testimony can be home. Without personal experience there can be no true Christian witness. Peter’s bold statement following the healing of the lame man (Acts 4:10) is an excellent example of witnessing in apostolic times.

In Jerusalem. It was the divine plan that the chosen people should have the first opportunity to benefit from the apostles’ ministry (see on Luke 14:21-24). During this brief time thousands of Jews believed (see Acts 2:41, 47; 4:4, 32, 33; 5:14; 6:1, 7; EGW Supplementary Material on ch. 2:1, 4, 14, 41). When the Jews spurned this privilege, and stoned Stephen (ch. 7), the good news was carried farther afield.

In Samaria. The Samaritans were a mixed race, ever at enmity with the Jews (see on John 4:9). For Jesus’ personal ministry to the people of Samaria see on Luke 10:1, 33; 17:16; John 4:39-42. After the stoning of Stephen they were first visited by Philip the deacon (Acts 6:5; 8:5), then by Peter and John, who went to Philip’s aid (ch. 8:14). There was a good harvest in Samaria.

Uttermost part. The disciples were to go “into all the world” (Mark 16:15), “unto all nations” (Matt. 24:14). The worldwide work was begun by scattered representatives of the gospel who preached to Jews in Phoenicia, Cyprus, Syrian Antioch (Acts 8:4; 11:19), and by Saul of Tarsus in Syria and Cilicia (Acts 9:15, 30; 11:25; Gal. 1:21, 23). Soon, it was vigorously extended by Paul’s great missionary journeys (Acts 13 to 28). Paul was inspired to declare that in his day the gospel “was preached to every creature which is under heaven” (Col. 1:23; cf. Titus 2:11). In contrast with the commission given when Christ first sent out the Twelve (see on Matt. 10:5, 6), this work was to be, not national, but universal. It is the beginning of this worldwide work that Luke describes in Acts. This book is not a miscellany of biographies of the apostles, nor even of certain apostles, nor yet exclusively concerning the apostles, but of what was done by all believers to proclaim the gospel “unto the uttermost part of the earth.” When this work is finally completed, Christ will come (Matt. 24:14).

Luke here gives the outline for the book of Acts: The proclamation of the gospel to (1) Jerusalem and Judea (chs. 1 to 7), (2) Samaria (chs. 8 to 10), (3) and the uttermost part of the earth (chs. 11 to 28).