Albert Barnes on Acts 1:1

The former treatise. The former book. The Gospel by Luke is here evidently intended. Greek, "the former logos," meaning a discourse, or a narrative.

O Theophilus. Lk 1:3. As this book was written to the same individual as the former, it was evidently written with the same design--to furnish an authentic and full narrative of events concerning which there would be many imperfect and exaggerated accounts given. See Lk 1:1-4. As these events pertained to the descent of the Spirit, to the spread of the gospel, to the organization of the church by inspired authority, to the kind of preaching by which the church was collected and organized; and as those events were a full proof of the truth and power of the Christian religion, and would be a model for ministers and the church in all future times, it was of great importance that a fair and full narrative of them should be preserved. Luke was the companion of Paul in his travels, and was an eye-witness of no small part of the transactions recorded in this book. See Acts 16:10,17, 20:1-6, 27, 28. As an eye-witness, he was well qualified to make a record of the leading events of the primitive church. And as he was the companion of Paul, he had every opportunity of obtaining information about the great events of the gospel of Christ.

Of all. That is, of the principal, or most important parts of the life and doctrines of Christ. It cannot mean that he recorded all that Jesus did, as he has omitted many things that have been preserved by the other evangelists. The word all is frequently thus used to denote the most important or material facts. See Acts 13:10, 1Timm 1:16; Jas 1:2, Mt 2:3, 3:5, Acts 2:5, Rom 11:26, Col 1:6. In each of these places the word here translated "all" occurs in the original, and means many, a large part, the principal portion. It has the same use in all languages. "This word often signifies, indefinitely, a large portion or number, or a great part." Webster.

That Jesus. The Syriac version adds, "Jesus our Messiah."--This version was probably made in the second century.

Began both to do, etc. This is a Hebrew form of expression, meaning the same thing as that Jesus did and taught. See Gen 9:20, "Noah began to be an husbandman," i.e. was an husbandman. Gen 12:3, in the Septuagint: "Which God began to create and make;" in the Hebrew, "which God created and made." Mk 6:7, "Began to send them forth by two and two," i.e. sent them forth. See also Mk 10:32, 14:65, "And some began to spit on him;" in the parallel place in Mt 26:67, "they did spit in his face."

To do. This refers to his miracles and his acts of benevolence, including all that he did for man's salvation. It probably includes, therefore, his sufferings, death, and resurrection, as a part of what he has done to save men.

To teach. His doctrines. He had given an account of what the Lord Jesus did, so he was now about to give a narrative of what his apostles did in the same cause, that thus the world might be in possession of an inspired record respecting the redemption and establishment of the Christian church. The history of these events is one of the greatest blessings that God has conferred on mankind; and one of the highest privileges which men can enjoy is that which has been conferred so abundantly on this age in the possession and extension of the word of God.

No men could be imposed upon and made to believe that they really saw, talked with, and ate with, a friend whom they had known so long and familiarity, unless it was real.

(3.) There were enough of them to avoid the possibility of deception. Though it might be pretended that one man could be imposed on, yet it could not be that an imposition could be practised for forty days on eleven, who were all at first incredulous.

(4.) He was with them sufficient time to give evidence. It might be pretended, if they had seen him but once, that they were deceived. But they saw him often, and for the space of more than a month,

(5.) They saw him in various places and times where there could be no deception. If they had pretended that they saw him rise, or saw him at twilight in the morning when he rose, it might have been said that they were deluded by some remarkable appearance. Or it might have been said that, expecting, to see him rise, their hopes and agitations would have deceived them, and they would easily have fancied that they saw him. But it is not pretended by the sacred writers that they saw him rise. An impostor would have affirmed this, and would ,wt have omitted it.

But the sacred writers affirmed that they saw him after he was risen; when they were free from agitation; when they could judge coolly: in Jerusalem; in their company when at worship; when journeying to Emmaus; when in Galilee; when he went with them to Mount Olivet; and when he ascended to heaven.

(6.) He appeared to them as he had always done; as a friend, companion, and benefactor; he ate with them; wrought a miracle before them; was engaged in the same work as he was before he suffered; renewed the same promise of the Holy Spirit; and gave them his Commands respecting the work which he had died to establish and promote. In all these circumstances it was impossible that they should be deceived.

Being seen of them forty days. There are no less than THIRTEEN different appearances of Jesus to his disciples recorded. For an account of them, see the Note at the end of the Gospel of Matthew.

Speaking to them, etc. He was not only seen by them, but he continued the same topics of discourse as before his sufferings; thus showing that he was the same person that had suffered, and that his heart was still intent on the same great work. Our Saviour's heart was filled with the same design in his life and death, and when he rose; thus showing us that we should aim at the same great work in all the circumstances of our being. Afflictions, persecutions, and death never turned him from this great plan; nor should they be allowed to divert our minds from the great work of redemption.

The things pertaining to the kingdom of God. For an explanation of this phrase, the kingdom of God, Mt 3:2. The meaning is, Jesus gave them instructions about the organization, spread, and edification of his church.

(a) "the former treatise" Lk 1:1-4