Acts 1:7

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(7) It is not for you to know the times or the seasons.—The combination of the two words is characteristic of St. Luke and St. Paul (1Thessalonians 5:1). The answer to the eager question touches the season rather than the nature of the fulfilment of their hopes. They are left to the teaching of the Spirit and of Time to remould and purify their expectations of the restoration of Israel. What was needed now was the patience that waits for and accepts that teaching.

Which the Father hath put in his own power.—Better, as free from the ambiguity which attaches to the present version, which the Father appointed by His own authority.

MacLaren's Expositions

Acts

THE ASCENSION

THE UNKNOWN TO-MORROW

A New Year’s Sermon

Acts 1:7.

The New Testament gives little encouragement to a sentimental view of life. Its writers had too much to do, and too much besides to think about, for undue occupation with pensive remembrances or imaginative forecastings. They bid us remember as a stimulus to thanksgiving and a ground of hope. They bid us look forward, but not along the low levels of earth and its changes. One great future is to draw all our longings and to fix our eyes, as the tender hues of the dawn kindle infinite yearnings in the soul of the gazer. What may come is all hidden; we can make vague guesses, but reach nothing more certain. Mist and cloud conceal the path in front of the portion which we are actually traversing, but when it climbs, it comes out clear from the fogs that hang about the flats. We can track it winding up to the throne of Christ. Nothing is certain, but the coming of the Lord and ‘our gathering together to Him.’

The words of this text in their original meaning point only to the ignorance of the time of the end which Christ had been foretelling. But they may allow of a much wider application, and their lessons are in entire consonance with the whole tone of Scripture in regard to the future. We are standing now at the beginning of a New Year, and the influence of the season is felt in some degree by us all. Not for the sake of repressing any wise forecasting which has for its object our preparation for probable duties and exigencies; not for the purpose of repressing that trustful anticipation which, building on our past time and on God’s eternity, fronts the future with calm confidence; not for the sake of discouraging that pensive and softened mood which if it does nothing more, at least delivers us for a moment from the tyrannous power of the present, do we turn to these words now; but that we may together consider how much they contain of cheer and encouragement, of stimulus to our duty, and of calming for our hearts in the prospect of a New Year. They teach us the limits of our care for the future, as they give us the limits of our knowledge of it. They teach us the best remedies for all anxiety, the great thoughts that tranquillise us in our ignorance, viz. that all is in God’s merciful hand, and that whatever may come, we have a divine power which will fit us for it; and they bid us anticipate our work and do it, as the best counterpoise for all vain curiosity about what may be coming on the earth.

I. The narrow limits of our knowledge of the future.

We are quite sure that we shall die. We are sure that a mingled web of joy and sorrow, light shot with dark, will be unrolled before us- but of anything more we are really ignorant. We know that certainly the great majority of us will be alive at the close of this New Year; but who will be the exceptions? A great many of us, especially those of us who are in the monotonous stretch of middle life, will go on substantially as we have been going on for years past, with our ordinary duties, joys, sorrows, cares; but to some of us, in all probability, this year holds some great change which may darken all our days or brighten them. In all our forward-looking there ever remains an element of uncertainty. The future fronts us like some statue beneath its canvas covering. Rolling mists hide it all, except here and there a peak.

I need not remind you how merciful and good it is that it is so. Therefore coming sorrows do not diffuse anticipatory bitterness as of tainted water percolating through gravel, and coming joys are not discounted, and the present has a reality of its own, and is not coloured by what is to come.

Then this being so-what is the wise course of conduct? Not a confident reckoning on to-morrow. There is nothing elevating in anticipation which paints the blank surface of the future with the same earthly colours as dye the present. There is no more complete waste of time than that. Nor is proud self-confidence any wiser, which jauntily takes for granted that ‘tomorrow will be as this day.’ The conceit that things are to go on as they have been fools men into a dream of permanence which has no basis. Nor is the fearful apprehension of evil any wiser. How many people spoil the present gladness with thoughts of future sorrow, and cannot enjoy the blessedness of united love for thinking of separation!

In brief, it is wise to be but little concerned with the future, except-

1. In the way of taking reasonable precautions to prepare for its probabilities.

2. To fit ourselves for its duties.

One future we may contemplate. Our fault is not that we look forward, but that we do not look far enough forward. Why trouble with the world when we have heaven? Why look along the low level among the mists of earth and forests and swamps, when we can see the road climbing to the heights? Why be anxious about what three hundred and sixty-five days may bring, when we know what Eternity will bring? Why divert our God-given faculty of hope from its true object? Why torment ourselves with casting the fashion of uncertain evils, when we can enter into the great peace of looking for ‘that blessed Hope’?

II. The safe Hands which keep the future.

‘The Father hath put in His own power.’ We have not to depend upon an impersonal Fate; nor upon a wild whirl of Chance; nor upon ‘laws of averages,’ ‘natural laws,’ ‘tendencies’ and ‘spirit of the age’; nor even on a theistic Providence, but upon a Father who holds all things ‘in His own power,’ and wields all for us. So will not our way be made right?

Whatever the future may bring, it will be loving, paternal discipline. He shapes it all and keeps it in His hands. Why should we be anxious? That great name of ‘Father’ binds Him to tender, wise, disciplinary dealing, and should move us to calm and happy trust.

III. The sufficient strength to face the future.

‘The power of the Holy Ghost coming upon you’ is promised here to the disciples for a specific purpose; but it is promised and given to us all through Christ, if we will only take it. And in Him we shall be ready for all the future.

The Spirit of God is the true Interpreter of Providence. He calms our nature, and enlightens our understanding to grasp the meaning of all our experiences. The Spirit makes joy more blessed, by keeping us from undue absorption in it. The Spirit is the Comforter. The Spirit fits us for duty.

So be quite sure that nothing will come to you in your earthly future, which He does not Himself accompany to interpret it, and to make it pure blessing.

IV. The practical duty in view of the future.

{a} The great thing we ought to look to in the future is our work,- not what we shall enjoy or what we shall endure, but what we shall do. This is healthful and calming.

{b} The great remedy for morbid anticipation lies in regarding life as the opportunity for service. Never mind about the future, let it take care of itself. Work! That clears away cobwebs from our brains, as when a man wakes from troubled dreams, to hear ‘the sweep of scythe in morning dew,’ and the shout of the peasant as he trudges to his task, and the lowing of the cattle, and the clink of the hammer.

{c} The great work we have to do in the future is to be witnesses for Christ. This is the meaning of all life; we can do it in joy and in sorrow, and we shall bear a charmed life till it be done. So the words of the text are a promise of preservation.

Then, dear brethren, how do you stand fronting that Unknown? How can you face it without going mad, unless you know God and trust Him as your Father through Christ? If you do, you need have no fear. To-morrow lies all dim and strange before you, but His gentle and strong hand is working in the darkness and He will shape it right. He will fit you to bear it all. If you regard it as your supreme duty and highest honour to be Christ’s witness, you will be kept safe, ‘delivered out of the mouth of the lion,’ that by you ‘the preaching may be fully known.’

If not, how dreary is that future to you, ‘all dim and cheerless, like a rainy sea,’ from which wild shapes may come up and devour you! Love and friendship will pass, honour and strength will fail, life will ebb away, and of all that once stretched before you, nothing will be left but one little strip of sand, fast jellying with the tide beneath your feet, and before you a wild unlighted ocean!

Matthew Henry's Concise Commentary

1:6-11 They were earnest in asking about that which their Master never had directed or encouraged them to seek. Our Lord knew that his ascension and the teaching of the Holy Spirit would soon end these expectations, and therefore only gave them a rebuke; but it is a caution to his church in all ages, to take heed of a desire of forbidden knowledge. He had given his disciples instructions for the discharge of their duty, both before his death and since his resurrection, and this knowledge is enough for a Christian. It is enough that He has engaged to give believers strength equal to their trials and services; that under the influence of the Holy Spirit they may, in one way or other, be witnesses for Christ on earth, while in heaven he manages their concerns with perfect wisdom, truth, and love. When we stand gazing and trifling, the thoughts of our Master's second coming should quicken and awaken us: when we stand gazing and trembling, they should comfort and encourage us. May our expectation of it be stedfast and joyful, giving diligence to be found of him blameless.

Barnes' Notes on the Bible

It is not for you to know - The question of the apostles respected the time of the restoration; it was not whether he would do it. Accordingly, his answer meets precisely their inquiry; and he tells them in general that the time of the great events of God's kingdom was not to be understood by them. They had asked a similar question on a former occasion, Matthew 24:3, "Tell us when shall these things be?" Jesus had answered them then by showing them that certain signs would precede his coming, and then by saying Matthew 24:36, "But of that day and that hour knoweth no man, no, not the angels of heaven, but my Father only." God has uniformly reproved a vain curiosity on such points, 1 Thessalonians 5:1-2; 2 Peter 3:10; Luke 12:39-40.

The times or the seasons - The difference between these words is, that the former denotes any time or period that is indefinite or uncertain; the later denotes a fixed, definite, or appropriate time. They seem to be used here to denote the periods that would mark or determine all future events.

The Father hath put ... - So entirely had the Father reserved the knowledge of these to himself, that it is said that even the Son did not know them. See Mark 3:32, and the notes on that place.

In his own power - That is, he has fixed them by his own authority, he will bring them about in his own time and way; and therefore it is not proper for people anxiously to inquire into them. All prophecy is remarkably obscure in regard to the time of its fulfillment. The reasons why it is so are such as the following:

(1) To excite people to watch for the events that are to come, as the time is uncertain, and they will come "like a thief in the night."

(2) as they are to be brought about by human agency, they are so arranged as to call forth that agency. If people knew just when an event was to come to pass, they might be remiss, and feel that their own efforts were not needed.

(3) the knowledge of future scenes of the exact time, might alarm people, and absorb their thoughts so entirely as to prevent a proper attention to the present duties of life. Duty is ours now; God will provide for future scenes.

(4) promises sufficiently clear and full are therefore given us to encourage us, but not so full as to excite a vain and idle curiosity. All this is eminently true of our own death, one of the most important future scenes through which we are to pass. It is certainly before us; it is near; it cannot be long delayed; it may come at any moment. God has fixed the time, but will not inform us when it shall be. He does not gratify a vain curiosity; nor does he terrify us by announcing to us the day or the hour when we are to die, as we do a man that is to be executed. This would be to make our lives like that of a criminal sentenced to die, and we should through all our life, through fear of death, be subject to bondage, Hebrews 2:15. He has made enough known to excite us to make preparation, and to be always ready, having our loins girt about and our lamps trimmed and burning, Luke 12:35.

Jamieson-Fausset-Brown Bible Commentary

7. It is not for you to know the times, &c.—implying not only that this was not the time, but that the question was irrelevant to their present business and future work.

Matthew Poole's Commentary

Our Saviour blames their curiosity about such things as are not necessary to be known; and yet though our Saviour does not in his answer tell them what they desired to know, he tells them what is more expedient for them to know. The petition of wicked men, nay, of devils, (as when they crave to go into the swine), is sometimes granted according to their will. But the prayer of the disciples of Christ is answered to their best advantage, though it does not seem to agree to the matter of their desire.

It is not for you to know the times or the seasons; how long any mercy shall be deferred; when it shall be given.

The Father; who is fons et origo Deitatis; to whom Christ, especially as Mediator, and in our stead, refers all things.

Gill's Exposition of the Entire Bible

And he said unto them,.... To his disciples,

it is not for you to know the times or the seasons; meaning, not the times that are past from Adam to Christ; as how long the world stood; when the flood came; when Sodom and Gomorrha were burned to ashes; when the children of Israel came out of Egypt, and the law was given to them; when the kingdom of Israel began, and when the Jews were carried captive, and when they returned; when the sceptre departed from Judah, and Daniel's weeks had an end: or the particular seasons of the year, and the times for planting, ploughing, sowing, reaping, &c. but when should be the time, the day, and hour of the coming of the son of man, when he shall set up his kingdom in a more glorious manner, and the kingdoms of this world shall become his; or when the kingdom shall be restored to Israel. This, by the Jews, is said to be one of the seven things hid from men (k):

"seven things are hid from the children of men, and these are they; the day of death, and the day of consolation, and the depth of judgment, and a man knows not what is in the heart of his neighbour, nor with what he shall be rewarded, and "when the kingdom of the house of David shall return", and when the kingdom of Persia shall fall.

Which the Father hath put in his own power; and not in the power of a creature, no, not of the angels; see Matthew 24:36 wherefore it is vain and sinful, as well as fruitless, to indulge a curious inquiry into these things, or into the times and seasons of what is future; as of the time of a man's death, of the end of the world, of the second coming of Christ; only those things should be looked into which God has revealed, and put into the power of man to know by diligent search and inquiry. Says R. Simeon (l),

"flesh and blood, (i.e. man), which knows not , "its times and its moments", (and so the Vulgate Latin renders the words here), ought to add a void space to the blessed God, who knows the times and moments.

(k) T. Bab. Pesachim, fol. 54. 2. Vid. Bereshit Rabba, sect. 65. fol. 57. 4. (l) Apud R. Sol. Jarchi in Gen. ii. 2.

Geneva Study Bible

And he said unto them, It is not for you to know the times or the {f} seasons, which the Father hath put in his own power.

(f) That is, the proper occasions that provide opportunities for doing matters, which occasions the Lord has appointed to bring things to pass in.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

f

Acts 1:7 f. Jesus refuses to answer the question of the disciples; not indeed in respect of the matter itself involved, but in respect of the time inquired after, as not beseeming them (observe the emphatic οὐχ ὑμῶν); and on the contrary (ἀλλά) He turns their thoughts, and guides their interest to their future official equipment and destination, which alone they were now to lay to heart. Chrysostom aptly says: διδασκάλου τοῦτό ἐστι μὴ ἃ βούλεται ὁ μαθητὴς, ἀλλʼ ἃ συμΦέρει μαθεῖν, διδάσκειν.

χρόνους ἣ καιρούς] times or, in order to denote the idea still more definitely, seasons. καιρός is not equivalent to χρόνος, but denotes a definite marked off portion of time with the idea of fitness. See Thom. Mag. p. 489 f.; Tittm. Synon. N. T. p. 41. On ἤ, which is not equivalent to καί, comp. here Dem. Ol. 3 : τίνα γὰρ χρόνον ἢ τίνα καιρὸν τοῦ παρόντος βελτίω ζητεῖτε;

ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ] has established by means of His own plenitude of power. On ἐν, comp. Matthew 21:23.

The whole declaration (Acts 1:7) is a general proposition, the application of which to the question put by the disciples is left to them; therefore only in respect of this application is an ad hanc rem perficiendam to be mentally supplied with ἔθετο. Bengel, however, well observes: “gravis descriptio reservati divini;” and “ergo res ipsa firma est, alias nullum ejus rei tempus esset.” But this res ipsa was, in the view of Jesus (which, however, we have no right to put into the question of the disciples, in opposition to Hofmann, Schriftbew. II. 2, p. 647), the restoration of the kingdom, not for the natural, but for the spiritual Israel, comprehending also the believing Gentiles (Romans 4:9), for the Ἰσραὴλ τοῦ Θεοῦ (Galatians 6:16); see Matthew 8:11; John 10:16; John 10:26; John 8:42 ff. al.; and already Matthew 3:9.

δύναμιν ἐπελθ. τοῦ ἁγ. πν. ἐφ ̓ ὑμᾶς] power, when the Holy Spirit has (shall have) come upon you, Winer, p. 119 [E. T. 156].

μάρτυρες] namely, of my teaching, actions, and life, what ye all have yourselves heard and seen, Acts 5:21 f., Acts 10:39 ff.; Luke 24:48; John 15:27.

ἔν τε Ἱερουσαλ.… τῆς γῆς] denotes the sphere of the apostles’ work in its commencement and progress, up to its most general diffusion; therefore τῆς γῆς is not to be explained of the land, but of the earth; and, indeed, it is to be observed that Jesus delineates for the apostles their sphere ideally. Comp. Acts 13:47; Isaiah 8:9; Romans 10:18; Colossians 1:23; Mark 16:15.

Expositor's Greek Testament

Acts 1:7. χρόνους ἢ καιρούς: Blass regards the two as synonymous, and no doubt it is difficult always to maintain a distinction. But here χρόνους may well be taken to mean space of time as such, the duration of the Church’s history, and καιρούς the critical periods in that history. ὁ μὲν καιρὸς δηλοῖ ποιότητα χρόνου, χρόνος δὲ ποσότητα (Ammonius). A good instance of the distinction may be found in LXX Nehemiah 10:34 : εἰς καιροὺς ἀπὸ χρόνων, “at times appointed”; cf. 1 Thessalonians 5:1. So here Weiss renders: “zu kennen Zeiten und geeignete Zeitpunkte”. In modern Greek, whilst καιρός means weather, χρόνος means year, so that “in both words the kernel of meaning has remained unaltered; this in the case of καιρούς is changeableness, of χρόνων duration” (Curtius, Etym., p. 110 sq.); cf. also Trench, N. T. Synonyms, ii., p. 27 ff.; Kennedy, Sources of N. T. Greek, p. 153; and Grimm-Thayer, sub v. καιρός.—ἐξουσία, authority, R.V.—either as delegated or unrestrained, the liberty of doing as one pleases (ἔξεστι); δύναμις, power, natural ability, inherent power, residing in a thing by virtue of its nature, or, which a person or thing exerts or puts forth—so δύναμις is ascribed to Christ, now in one sense, now in another, so also to the Holy Spirit as in Acts 1:8; cf. Acts 10:38, Luke 4:14, Romans 15:13; Bengel, Luke 4:36, and Grimm-Thayer, Synonyms. Sub v. δύναμις.

Cambridge Bible for Schools and Colleges

7. It is not for you, &c.] During the tutelage, as it may be called, of His disciples, our Lord constantly avoided giving a direct answer to enquiries which they addressed to Him. He checked in this way their tendency to speculate on the future, and drew their minds to their duty in the present. Cp. John 21:21-22.

in his own power] The word here rendered power is not the same as that so rendered in the following verse. The sense of this first word is “absolute disposal,” and we might well render it authority.

Bengel's Gnomen

Acts 1:7. Οὐκ ὑμῶν ἐστιν, not for you is it) He does not say, “It is not for you;” but “not for you (not your part) is it;” in order that the emphasis may be on the ὑμῶν [Engl. Vers. loses this point]. Comp. by all means John 4:38, οὐχ ὑμεῖς,—ἄλλοι, not ye—others have; and “not unto thee (it appertained), but to the priests,” 2 Chronicles 26:18; and οὐχ ἡμῖν καὶ ὑμῖν, “Not to us and to you belongeth the office of building,” etc., Ezra 4:3. It is a kindly repulse, and an impressive description of the Divine Reserve; and yet its aim is not to censure but to teach. He does not say, It is not part of your right and office to ask; but He says, Not yours is it to know. The Father has not ordered that this should he in your power, but has reserved it to His own power, that He should Himself know and do. Comp. Matthew 24:36, “Of that day and hour knoweth no man; no, not the angels of heaven, but My Father only.” Not yours is it, saith He; from which it is not a legitimate inference, that it will not be the privilege even of others hereafter. The Revelation of the Divine economy has its successive steps: 1 Peter 1:12, “Unto whom it was revealed that not unto themselves, but unto us, they did minister the things which are now reported,” etc.; Matthew 11:11; Revelation 1:1.—χρόνους ἢ καιροὺς, the intervals (periods) or times [“the times or the seasons”]) The question of the disciples is corrected, and the general term, χρόνῳ, “at this interval” (period), is determined by another term being added, χρόνους ἢ καιροὺς, the intervals (periods) or times, as we have elsewhere shown. Let it be generally observed in this place, that something longer is meant by χρόνον than by καιρόν: ch. Acts 7:17; Acts 7:20, “As the time (ὁ χρόνος) of the promise drew nigh,” “In which season (καιρῷ) Moses was born.” Justus Jonas writes, “It is enough that you know from the Scriptures that it is about to come to pass that all things shall be restored; but when this is about to be, belongs to GOD.”—οὓς, which) To pry into the times reserved to GOD, is the part of mere curiosity: not to concern one’s self about what has been revealed, is the part of a petty or a drowsy mind: Daniel 9:2; 1 Peter 1:11, “Searching what, or what manner of time, the Spirit of Christ which was in them did signify;” Revelation 13:18. The things which did not as yet belong to the apostles to know, were afterwards signified by the Apocalypse. The more general enunciation of truths does not derogate from the special revelation which follows subsequently. Peter also has it said to him in this place, Thine it is not, altogether as in John 21:22-23, What is that to thee?—ὁ Πατὴρ, the Father) Matthew 20:23, “To sit on My right hand is not Mine to give, but—to them for whom it is prepared of My Father;” Matthew 24:36.—ἔθετο, hath put) Therefore the thing itself is sure: otherwise there would be no time of the thing.—ἐν τῇ ἰδίᾳ ἐξουσίᾳ, in His own power) At the time of the farther revelation, and especially of the actual fulfilment, even those things which heretofore had rested in the Father’s power, are known.

Pulpit Commentary

Verse 7. - Times or seasons for the times or the seasons, A.V.; set within his own authority for put in his own power, A.V. It is not for you to know, etc. The time of the end is always spoken of as hidden (so Matthew 24:36; Mark 13:32; 1 Thessalonians 5:1, 2; 2 Peter 3:10, etc.). Times or season. Times with reference to duration, seasons with reference to fitness or opportunity. Which the Father. The distinctive use of the word "Father" here agrees with our Lord's saying in Mark 13:32, "Neither the Son, but the Father." Hath set within his own authority (ἐξουσίᾳ). Hath reserved under his own authority ('Speaker's Commentary'); "Has established by means of his own plenitude of power" (Meyer); "Hath put or kept in his own power (A.V., and so Afford). This last seems the best. Acts 1:7

Vincent's Word Studies

The times - the seasons (χρόνους - καιροὺς)

Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter, definite periods, with the idea of fitness.

His own (τῇ ἰδίᾳ)

Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase κατ' ἰδίαν, apart, privately. See Matthew 17:1; Matthew 24:3.