Source: http://montreal.anglican.org/comments/archive/zasldm.shtml
Timestamp: 2019-04-22 02:02:25+00:00

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Luke begins his second book by summarizing “the first” (the gospel). “Theophilus”, to whom the gospel is written, may be a person (whose name means lover of God) or any reader who loves God. Jesus had chosen “the apostles” (v. 2) from a larger group of followers; in Luke 24 he instructs them. The “many convincing proofs” (v. 3) of his resurrection include his appearances on the road to Emmaus and in Jerusalem. “Forty days” may be just a considerable period of time, or it may, with “not many days from now” (v. 5), point to the coming of the Holy Spirit at Pentecost. The word translated “staying” (v. 4) can also mean eating; in Luke 24, Jesus eats with the disciples. John the Baptiser predicted that the Messiah would baptise “with the Holy Spirit” (v. 5).
An angel has told Mary that “the Lord God will give to him [Jesus] the throne of his ancestor David” so it is not surprising that those present expect political Israel to be restored (v. 6). But Jesus’ answer shows the restoration to be of a different nature (v. 7). When it will be (“the times”) and by what steps (“periods”) he does not say. From the Day of Pentecost on, the apostles will be his representatives, spreading the good news universally (v. 8). Luke describes the ascension physically (like Elijah’s) but includes a divine element, the “two men in white robes”, (v. 10), God’s messengers. Some of the disciples were from “Galilee” (v. 11). The time of the Church will end with Jesus returning as he departed.
This psalm is a hymn celebrating God’s enthronement as king of all nations. It probably dates from the days of David or of Solomon. Vv. 1-4 summon all people everywhere to praise the God of Israel as king. The Israelites gradually changed from recognizing a number of gods, of whom one was chief (“Most High”), to one God. Israel’s “heritage” (or inheritance) is the Promised Land. “Jacob” (v. 4) is Israel. The Hebrew in v. 5 suggests that this psalm was written to accompany a religious ceremony connected with the Ark of the covenant; it dramatized God’s kingship. “His holy throne” (v. 8) recalls Isaiah’s commissioning in Isaiah 6:1. V. 9a, as translated here tells of all rulers gathering as the people of Israel’s God (our God). Gather to is another possible translation, so it may tell of vassal rulers coming to Jerusalem to pay tribute. Either the “shields” in v. 9b are the rulers, or this half verse speaks of peace, i.e. destruction of weapons, as 46:9 says of God: “He makes wars to cease to the end of the earth ... he burns the shields with fire”.
This psalm is a hymn extolling God as king; it deals with the kingly rule of the God of Israel and was probably composed for use in connection with a festival. Mention of Mosaic law (“decrees”) in v. 5 suggests the Festival of Booths, a time when the Law was read to the people. V. 3 speaks of waters raising up and “roaring”. To the ancients, waters were chaotic, very difficult for the gods to control. The gods did battle with them; when the gods had won, creation followed. We find echoes of this in Genesis 1. Here God wins definitively, establishing world order, which “shall never be moved” (v. 1), i.e. changed or defeated. God rules over all of creation, even the forces of chaos. V. 5a recognizes that the Law (“decrees”) are firm and offer dependable guidance (“very sure”). In v. 5b, “your house” is the Temple but the meaning of this half verse in the Hebrew is not clear. It may be saying that the Temple is indeed a holy place, God being who he is and what he has achieved.
After his resurrection, Jesus has appeared to two followers on the road to Emmaus, to Peter, and to those gathered in Jerusalem. When they have thought that they were seeing a ghost, he has invited them to touch his wounds and eats in their presence. Jesus has told his disciples how he is the one to whom the whole of the Old Testament points; he now does so for the last time. (The third part of the Scriptures, the Writings, begins with “the psalms”.) He gives them understanding as to how this is so, interpreting verses from Hosea, Isaiah, Psalms and other books. He charges the disciples (and other followers) with preaching the good news to all people, “beginning from Jerusalem” (v. 47). They are “witnesses” (v. 48); they have seen Scripture fulfilled. The Holy Spirit will be with them, as God promised through the prophet Joel (v. 49). Jesus leads them out (v. 50), as Moses led the people of Israel out of captivity. Here the ascension occurs in a worship setting. Luke ends as it began: “in the temple” (v. 53). Jesus’ ministry on earth has ended; the era of the Church and its mission on his behalf is about to begin.

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