But we in it shall be remembered.
Beyond a doubt, Jesus did win such an immortality, for his name will never be forgotten.
There is an immortality of influence. Some people leave an effect in the world which cannot die. Sir Francis Drake was the greatest of English sailors, and to this day the Royal Naval Barracks at Plymouth are called HMS Drake so that there may always be sailors armed with ‘that crested and prevailing name’. Without a doubt, Jesus won an immortality of influence, for his effect upon the world and lives of men and women cannot die.
Above all, there is an immortality of presence and of power. Jesus not only left an immortal name and influence; he is still alive and still active. He is not the one who was; he is the one who is.
In one sense, it is the whole lesson of Acts that the life of Jesus goes on in his Church. Professor John Foster of Glasgow University told how an inquirer from Hinduism came to an Indian bishop. Without any help, he had read the New Testament. The story had fascinated him, and Christ had laid his spell upon him. ‘Then he read on . . . and felt he had entered into a new world. In the gospels it was Jesus, his works and his suffering. In the Acts . . . what the disciples did and thought and taught had taken the place that Christ had occupied. The Church continued where Jesus had left off at his death. “Therefore,” said this man to me, “I must belong to the Church that carries on the life of Christ.” ’ The book of Acts tells of the Church that carries on the life of Christ.
This passage tells us how the Church was empowered to do that by the work of the Holy Spirit. We often call the Holy Spirit the Comforter. That word goes back to the translation by John Wyclif, made in the fourteenth century; but in Wyclif’s day it had a different meaning. It comes from the Latin fortis, which means brave; the Comforter is the one who fills people with courage and with strength. In the book of Acts, indeed all through the New Testament, it is very difficult to draw a line between the work of the Spirit and the work of the risen Christ; and we do not need to do so, for the coming of the Spirit is the fulfilment of the promise of Jesus: ‘And remember, I am with you always, to the end of the age’ (Matthew 28:20).
Let us note one other thing. The apostles were told to wait for the coming of the Spirit. We would gain more power and courage and peace if we learned to wait. In the business of life, we need to learn to be still. ‘Those who wait for the Lord shall renew their strength’ (Isaiah 40:31). Amid life’s surging activity, there must be time to receive.
THE KINGDOM AND ITS WITNESSES
Acts 1:6–8
So when they had met together, they asked him: ‘Lord, are you going to restore the kingdom of Israel at this time?’ But he said to them: ‘It is not yours to know the times and the seasons which the Father has appointed by his own authority. But when the Holy Spirit has come upon you, you will receive power; and you will be my witnesses both in Jerusalem and in all Judaea and in Samaria and to the furthest bounds of the earth.’
THROUGHOUT his ministry, Jesus laboured under one great disadvantage. The centre of his message was the kingdom of God (Mark 1:14); but he meant one thing by the kingdom, and those who listened to him meant another.
The Jews were always vividly conscious of being God’s chosen people. They took that to mean that they were destined for special privilege and for worldwide power. The whole course of their history proved that, humanly speaking, that could never be. Palestine was a little country not more than 120 miles long by 40 miles wide. It had its days of independence, but it had become subject in turn to the Babylonians, the Persians, the Greeks and the Romans. So the Jews began to look forward to a day when God would break directly into human history and establish that world sovereignty of which they dreamed. They thought of the kingdom in political terms.
How did Jesus see it? Let us look at the Lord’s Prayer. In it, there are two petitions side by side. ‘Your kingdom come; your will be done on earth as it is in heaven.’ It is characteristic of Hebrew style, as any verse of the Psalms will show, to say things in two parallel forms, the second of which repeats or amplifies the first. That is what these two petitions do. The second is a definition of the first. Therefore, we see that, by the kingdom, Jesus meant a society upon earth where God’s will would be as perfectly done as it is in heaven. Because of that, it would be a kingdom founded on love and not on power.
To achieve that, men and women needed the Holy Spirit. Twice already, Luke has talked about waiting for the coming of the Spirit. We are not to think that the Spirit came into existence at this point for the first time. It is quite possible for a power always to exist but for people to experience or take it at some given moment. For instance, no one invented atomic power. It always existed; but it was not until the middle of the twentieth century that anyone was able to access that power. So God is eternally Father, Son and Holy Spirit; but there came a special time when people experienced to the full that power which had always been present.
The power of the Spirit was going to make them Christ’s witnesses. That witness was to operate in an ever-extending series of concentric circles – first in Jerusalem, then throughout Judaea; then Samaria, the semi-Jewish state, would be a kind of bridge leading out into the world beyond Israel; and finally this witness was to go out to the ends of the earth.
Let us note certain things about this Christian witness. First, a witness is someone who says: ‘I know this is true.’ In a court of law, hearsay is not accepted as evidence; witnesses must give an account of their own personal experiences. A witness does not say ‘I think so’, but ‘I know.’
Second, the real witness is not of words but of deeds. When the journalist Sir Henry Morton Stanley had discovered David Livingstone in central Africa and had spent some time with him, he said: ‘If I had been with him any longer, I would have been compelled to be a Christian – and he never spoke to me about it at all.’ The witness of Livingstone’s life was irresistible.
Third, in Greek, the word for witness and the word for martyr is the same (martus). A witness had to be ready to become a martyr. To be a witness means to be loyal whatever the cost.
THE GLORY OF DEPARTURE AND THE GLORY OF RETURN
Acts 1:9–11
When he had said these things, while they were watching, he was taken up and a cloud received him and he passed from their sight. While they were gazing into heaven, as he went upon his way, behold, two men in white garments stood beside them; and they said to them: ‘Men of Galilee, why are you standing looking up into heaven? This Jesus who has been taken up into heaven from you will come again in the same way as you have seen him go to heaven.’
THIS short passage leaves us face to face with two of the most difficult ideas in the New Testament.
First, it tells of the ascension. Only Luke tells this story; and he has already given an account of it in his gospel (Luke 24:50–3). For two reasons, the ascension was an absolute necessity. One was that there had to be a final moment when Jesus went back to the glory which was his. The forty days of the resurrection appearances had passed. Clearly, that was a time which was unique and could not go on forever. Equally clearly, the end to that period had to be definite. There would have been something quite wrong if the resurrection appearances had just simply petered out.
For the second reason, we must transport ourselves in imagination back to the time when this happened. Nowadays, we do not regard heaven as some place located beyond the sky; we regard it as a state of blessedness when we will be with God for all time. But in those days everyone, even the wisest, thought of the earth as flat and of heaven as a place above the sky. Therefore, if Jesus was to give his followers undeniable proof that he had returned to his glory, the ascension was absolutely necessary. But we must note this. When Luke tells of this in his gospel, he says: ‘they . . . returned to Jerusalem with great joy’ (Luke 24:52). In spite of the ascension, or maybe because of it, the disciples were quite