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.

The times or the seasons - Χρονους η καιρους. Times here may signify any large portion of a period, era, or century - such as an Olympiad, lustrum or year; and seasons, the particular part, season, or opportunity in that period, etc., in which it might be proper to do any particular work. God has not only fixed the great periods in which he will bring about those great revolutions which his wisdom, justice, and mercy have designed, but he leaves himself at full liberty to choose those particular portions of such periods as may be best for the accomplishment of those purposes. Thus God is no necessary agent - every thing is put in his own power, εν τῃ ιδιᾳ εξουσιᾳ, under his control and authority; nor will he form decrees of which he must become the necessary executor. The infinite liberty of acting or not acting, as wisdom, justice, and goodness shall see best, is essential to God, nor can there be a point in the whole of his eternity in which he must be the necessary agent of a fixed and unalterable fate. Infinite, eternal liberty to act or not to act, to create or not create, to destroy or not destroy, belongs to God alone, and we must take care how we imagine decrees, formed even by his own prescience, in reference to futurity, which his power is from the moment of their conception laid under the necessity of performing. In every point of time and eternity, God must be free to act or not to act, as may seem best to his godly wisdom.

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.

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.

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.

1:7 It is not for you to know. This was a reproof, not only to them, but to those in all ages who seek to know the times or the seasons, which the Father hath put into his own power.

1:7 The times or the seasons - Times, in the language of the Scriptures, denote a longer; seasons, a shorter space. Which the Father hath put in his own power - To be revealed when and to whom it pleaseth him.

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.

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.