12 Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away.
*Minor differences ignored. Grouped by changes, with first version listed as example.
That he may pass over unto another history, he showeth that the disciples being returned unto Jerusalem, dwelt together in one parlor. For it was the upper part of the house, which used to be let out unto those which did hire houses; [1] for the most commodious places were reserved unto them that were masters of the house, (for their own use.) Wherefore, by this word Luke doth signify that they were driven into a strait room; [2] and yet, notwithstanding, though this commodity were great, yet they did not part asunder. They might have been more commodiously asunder, yet might they not part company before they had received the Spirit. In that he noteth here the distance of place, it bringeth credit unto the history. Unless, peradventure, he meant hereby to declare that they were not terrified with any fear of danger, but that they did all return and kept company together in one house, which was not so large, but that the company being greater than the place could well contain, it might breed some rumor (or noise.) A Sabbath-day's journey was two miles, and that account doth well agree with the place of John 11:18, where he saith, "that Jerusalem was distant from Bethany almost fifteen furlongs;" which containeth about a thousand and nine hundred paces. And the mount Olivet was at the side of Bethany. There was no Sabbath-day's journey prescribed in the law; for the Lord doth command them simply to rest upon the Sabbath-day in the law. [3] But because the Jews could not easily be ruled, but that they would run abroad about their business upon the Sabbath-day, (as the Lord himself doth complain, "that they did bear burdens out at the gates,") (Jeremiah 17:24,) therefore, it is to be thought that it was determined by the priests, [4] (to the end they might restrain such enormities,) that no man should travel upon the Sabbath-day above two miles. Although Jerome, in his Answers unto Algasia, doth say that this tradition did come from two Rabbins, namely, from Atriba, and from Simon Heli.
1 - "Inquilinis," tenants or lodgers.
2 - "In angustum locum fuisse constrictos," were confined to a narrow space.
3 - More properly, For the Lord doth in the law command, etc.
4 - "Communi sacerdotum concilio," by the common council of the priests, the Sanhedrim.
Then returned they unto Jerusalem - In Luke 24:52, we are told that they worshipped Jesus before they returned, and it is probable that the act of worship to which he refers was what is mentioned in this chapter their gazing intently on their departing Lord.
From the mount called Olivet - From the Mount of Olives. See the notes on Matthew 21:1. The part of the mountain from which he ascended was the eastern declivity, where stood the little village of Bethany, Luke 24:50.
A sabbath-day's journey - As far as might be lawfully traveled by a Jew on the Sabbath. This was 2,000 paces or cubits, or seven furlongs and a half - not quite one mile. See the notes On Matthew 24:20. The distance of a lawful journey on the Sabbath was not fixed by the laws of Moses, but the Jewish teachers had fixed it at 2,000 paces. This measure was determined on because it was a tradition that in the camp of the Israelites, when coming from Egypt, no part of the camp was more than 2000 paces from the tabernacle, and over this space, therefore, they were permitted to travel for worship. Perhaps, also, some countenance was given to this from the fact that this was the extent of the suburbs of the Levitical cities, Numbers 35:5. Mount Olivet was only 5 furlongs from Jerusalem, and Bethany was 15 furlongs. But on the eastern declivity of the mountain the tract of country was called, for a considerable space, the region of Bethany; and it was from this place that the Lord Jesus ascended.
A Sabbath day's journey - See the difficulties in this verse explained in the note on Luke 24:50 (note). A Sabbath day's journey was seven furlongs and a half. Olivet was but five furlongs from Jerusalem; and Bethany was fifteen. The first region or tract of Mount Olivet, which was called Bethany, was distant from the city a Sabbath day's journey, or seven furlongs and a half; and the same distance did that tract called Bethphage extend from the city. When, therefore; our Lord came to the place where these two tracts touched each other, he there ascended, which place was distant from Jerusalem a Sabbath day's journey, as St. Luke here remarks. See the notes referred to above.
Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath (h) day's journey.
(h) About two miles.
Then returned they unto Jerusalem,.... With great joy, after the angels had told them that he should come again in like manner:
from the mount called Olivet; which was on the east side of Jerusalem, a mountain Christ much frequented, and from whence he ascended to heaven. This is the hill which in 1-Kings 11:7 is said to be "before Jerusalem"; and accordingly Jarchi interprets it of the Mount of Olives; and in Zac 14:4 it is expressly said to be "before Jerusalem on the east"; hence, when our Lord sat upon it, he is said to be over against the temple, Mark 13:3. It has its name from the multitude of olive trees which grew upon it: it is by the Jewish writers sometimes called , "the Mount of Olives" (n), as in Zac 14:4 and sometimes (o), and (p), "the Mount of Oil"; i.e. of olive oil, which was made out of the olives that grew upon it. It is said, that in an old edition of the Latin version of this text it is called "the Mountain of Three Lights"; and this reason is given for it, because on the west side it was enlightened in the night by the continual fire of the altar in the temple; and on the east side it had the first beams of the sun before the city was enlightened with them; and it produced plenty of olives, by which the light is maintained in the lamps. Josephus (q) relates, that in the earthquake in the times of Uzziah, half part of this mountain, which was to the west, was divided from it, and was rolled four furlongs to the eastern part of it, so that the ways and king's gardens were stopped up,
Which, is from Jerusalem a sabbath day's journey. The Syriac version renders it, "about seven furlongs", or near a mile; though Josephus (r) writes, that the Mount of Olives was but five furlongs from Jerusalem: perhaps this may be a mistake in the present copies of Josephus, since Chrysostom on this place cites this passage of Josephus, and reads seven furlongs; which exactly agrees with the Syriac version. A sabbath day's journey, according to the Jews, was two thousand cubits from any city or town, and which they often called, , "the bound of the sabbath" (s); and which they collect partly from Numbers 35:4 which they understand thus (t):
"a thousand cubits are the suburbs (of the city), and two thousand cubits the bounds of the sabbath.
And these were so many middling paces; for so they say (u),
"a walk of two thousand middling paces, this is the bound of the sabbath.
And that this was the proper space they also gather from Joshua 3:4 it being the distance between the ark and the people when they marched; and though this was not fixed by the law, yet being a tradition of the elders, was strictly observed by them: so when Ruth desired to become a proselytess, the Targumist on Ruth 1:16 introduces Naomi thus speaking to her,
"says Naomi, we are commanded to keep the sabbaths, and the good days, (or feasts,) and not to walk above "two thousand cubits";
i.e. on those days; for to go further was reckoned a profanation of them: so it is said (w),
"the sabbath day is profaned with the hands by work, and with the feet by walking more than "two thousand cubits".
Yea, this was punishable with beatings (x):
"a man might go on the sabbath without the city two thousand cubits on every side--but if he went beyond two thousand cubits, they beat him with the beating of rebels,
or in the same manner a rebellious son was beaten. Nay, not only they might not go out of a city or town where they were, further than this, but from whatsoever place they happened to be, as appears by these following rules (y),
"if anyone falls asleep in the way (or on the road), and he does not know that it was dark (and so that the sabbath is begun), he has two thousand cubits (allowed him) on every side.--Whoever is on a journey, and it is dark, and he knows a tree, or a hedge, and says, let my sabbath (or sabbatical seat) be under it, he says nothing; but if he says, let my sabbath be at the root of it, then he may go from the place of his feet, and to the root of it, two thousand cubits, and from the root of it to his house two thousand cubits; by which means he may go four thousand cubits after it is dark. But if he does not know (any), and is not expert in walking, and says, let my sabbath be in my place, (i.e. in which he stands,) then from his place he has two thousand cubits on every side.
Hence, in some copies it is here inserted, "such being the distance that the Jews could walk"; that is, were allowed to walk by their canons. They call two thousand cubits a mile (z); and if the Mount of Olives was seven furlongs from Jerusalem, it was pretty near a mile; but if but five furlongs, it was little more than half a mile: perhaps the true distance might be six furlongs, since Josephus says (a), the tenth legion was ordered to encamp six furlongs from Jerusalem, at the Mount of Olives, which was over against the city to the east; agreeably to which Epiphanius (b), who had been a Jew, and was born in Palestine, says,
"it was not lawful to go on the sabbath day beyond six furlongs,
which were three quarters of a mile,
(n) Prefat. Echa Rabbati, fol. 40. 4. Jarchi in 1 Kings xi. 7. (o) Misn. Parah, c. 3. sect. 6. Echa Rabbati, fol. 52. 4. Misn. Roshhashanah, c. 2. sect. 4. (p) Targum in Cant. viii. 5. (q) Antiqu. l. 9. c. 10. sect. 4. (r) Antiqu. l. 20. c. 7. sect. 6. (s) Midrash Kohelet, fol. 75. 2. Vid. Maimon. Hilchot Sabbat, c. 27. & 28. & Origin. Philocal. p. 14. (t) Misna Sota, c. 5. sect 3. (u) T. Bab. Erubin, fol. 42. 1. Maimon. Hilch, Sabbat, c. 27, sect. 4. (w) Zohar in Exod. fol. 27. 1. & 83. 2. (x) Maimon. Hiichot Sabbat, c. 97. sect. 1, 2. (y) Misna Erubin, c. 4. sect. 5, 7, 8. (z) Bemidbar Rabba, sect. 2. fol. 178. 4. (a) De Bello Jude. l. 5. c. 2. sect. 3. (b) Centra Haeres. l. 2. Haeres. 66.
God can find hiding-places for his people. They made supplication. All God's people are praying people. It was now a time of trouble and danger with the disciples of Christ; but if any is afflicted, let him pray; that will silence cares and fears. They had now a great work to do, and before they entered upon it, they were earnest in prayer to God for his presence. They were waiting for the descent of the Spirit, and abounded in prayer. Those are in the best frame to receive spiritual blessings, who are in a praying frame. Christ had promised shortly to send the Holy Ghost; that promise was not to do away prayer, but to quicken and encourage it. A little company united in love, exemplary in their conduct, fervent in prayer, and wisely zealous to promote the cause of Christ, are likely to increase rapidly.
RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Acts 1:12-26)
a sabbath day's journey--about two thousand cubits.
Then returned they . . . from the mount called Olivet. See Luke 24:50. The place of ascent was near Bethany. A church now stands on the supposed place.
A sabbath day's journey. "The traditions of the elders" defined the distance that might be traveled on the Sabbath. It was a little less than a mile. Bethany is nearly two miles, but Luke here is stating the distance of the Mount of Olives from the city.
A Sabbath - day's journey - The Jews generally fix this to two thousand cubits, which is not a mile.
*More commentary available at chapter level.