After that he had given commandment through the Holy Spirit unto the apostles whom he had chosen: To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days.
\nActs 1:2b\u20133a<\/p>\n
This chapter divides itself into four main divisions: the prologue; the Ascension of the Messiah; the return of the apostles to Jerusalem; and the choosing of the twelfth apostle.<\/p>\n
I. THE PROLOGUE\u2014ACTS 1:1\u20135<\/p>\n
A. The Connecting Link with the Gospel of Luke\u2014Acts 1:1\u20132a<\/p>\n
The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach, until the day in which he was received up.<\/p>\n
Verse 1 gives us a connecting link with the Gospel of Luke. The same man wrote the Gospel of Luke and the Book of Acts, and that was Luke himself. When he talks about the former treatise in verse 1, he means the Gospel of Luke. Here, the author is connecting the Book of Acts with the Gospel of Luke. He says: I made, using the first person, because Luke himself is writing this book. His purpose with this book, as it was with the Gospel of Luke, is to convey accurate information. And like the Gospel of Luke, the Book of Acts is addressed to one individual, known as Theophilus.<\/p>\n
The name Theophilus means \u201clover of God\u201d or \u201cloved of God\u201d; it can be interpreted either way. We know that the Gospel was addressed to the same individual from Luke 1:3. The expression, most excellent, tells us that he was a person of rank, because Luke uses it later of Felix in Acts 23:26; 24:3 and also of Festus in Acts 26:25. Calling Theophilus most excellent means that he was some kind of Roman official. He was probably Luke\u2019s benefactor for the publication of his works.<\/p>\n
This is a typical format used by ancient historians. For example, when Josephus wrote his history, he said, \u201cEpaphroditus, most excellent of men,\u201d using very similar language that Luke uses. In volume 2 of his book, Josephus says, \u201cBy means of the former volume, my most honored Epaphroditus, I have demonstrated our antiquity.\u201d Notice how both volumes in Josephus address the same man, Epaphroditus, who was Josephus\u2019 benefactor, the one who helped finance his writings.<\/p>\n
In verse 1, Luke continues to point out that what he intended to write: concerning all that Jesus began both to do and to teach. This summarizes the Gospel of Luke, because he included both the works and the words of Jesus in his Gospel.<\/p>\n
Also notice in verse 1 the little word began. By using this word, Luke is suggesting that the work of Yeshua did not end with the Gospel. Rather, the events of the Book of Acts are still the work of Jesus the Messiah. His work now continues, no longer personally here on earth, but it continues through this new Body of the Messiah, the Church. And the Book of Acts continues to report the works and the teachings of Yeshua, but now through the apostles.<\/p>\n
In verse 2a, he points out the terminus of the Gospel: until the day in which he was received up. This is a sentence in reference to the Ascension of Jesus. The Greek word means, \u201cto lift up\u201d anything. The point is that Yeshua was lifted up into Heaven. Again, this connects with the closing of the Gospel of Luke (Lk. 24:50\u201351).<\/p>\n
B. The Post Resurrection Ministry of the Messiah\u2014Acts 1:2b\u20135<\/p>\n
1. The Commandment to the Apostles\u2014Acts 1:2b\u20133a<\/p>\n
after that he had given commandment through the Holy Spirit unto the apostles whom he had chosen: To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days.<\/p>\n
The post-Resurrection ministry Ascension of Jesus to His apostles was followed by His Ascension. In verse 2b, the content of His ministry was that he had given commandment; He supplied commandment to the apostles. The means was through the Holy Spirit, and the object was the apostles whom he had chosen. At this point, the apostles were the remaining eleven men, who were chosen during the gospel period (Lk. 6:13\u201316).<\/p>\n
In verse 3a, we have a summary of His post Resurrection ministry. As to His Resurrection, Luke says: he \u2026 showed himself alive. In other words, through these apostles whom he had chosen, He showed Himself to be very much alive (Jn. 20:19\u201326; 21:1\u201314). As to timing, he says: after his passion. The word passion includes both His suffering and His death. Following his passion, the period of His suffering and death, He showed Himself alive because of His Resurrection by means of many proofs. In fact, as we put the Gospel accounts together, He appeared to them at least ten different times. The word proofs here means \u201ca compelling sign.\u201d It means that there was demonstrative evidence, in contrast to mere imagination or mystical assertions.<\/p>\n
The duration of His post-Resurrection ministry is: the space of forty days, the forty day period between His Resurrection and His Ascension. During those forty days, He ministered to His apostles.<\/p>\n
2. The Content of the Ministry\u2014Acts 1:3b<\/p>\n
and speaking the things concerning the kingdom of God.<\/p>\n
The content of His ministry is that He was speaking the things concerning the kingdom of God. In other words, He continued to teach them what He had begun to teach in Matthew 13 concerning the Mystery Kingdom. Outwardly, the Book of Acts deals with the progress of Christendom, but inwardly, it deals with those who were truly saved, those who were true believers. The Book of Acts records the continuation of the Mystery Kingdom program, which began in Matthew 13.<\/p>\n
3. The Promise of the Father\u2014Acts 1:4\u20135<\/p>\n
and, being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, ye heard from me: For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence.<\/p>\n
In verses 4\u20135, we have the charge that He gives to them, containing two key elements. The first key element is that they are to wait in Jerusalem. In verse 4, Jesus says: being assembled together with them. They came together on the Mount of Olives and He then gave them a charge that they should not to depart from Jerusalem, but to wait for the promise of the Father. The promise of the Father was the Holy Spirit (Lk. 24:49). The promise was that they would be given the Spirit at the request of the Son. Furthermore, they had already heard this before from Yeshua during the Upper Room Discourse (Jn. 14:16\u201326; 15:26; 16:7\u201313). The first element of the charge is to wait in Jerusalem.<\/p>\n
In verse 5, the second key element of the charge is to receive the baptism of the Holy Spirit. Yeshua draws a contrast. The identifying sign of the contrast is that John baptized with water, but ye [these apostles] shall be baptized in the Holy Spirit not many days hence.<\/p>\n
The English text sometimes says in the Holy Spirit, sometimes with the Holy Spirit, and sometimes by the Holy Spirit, and people sometimes try to make distinctions between those words. This is invalid from the Greek text, because it is basically the same whether it says that they shall be baptized \u201cin,\u201d \u201cwith,\u201d or \u201cby\u201d the Holy Spirit. It all means the same thing as far as the Greek text is concerned. Be careful not to make distinctions between those terms.<\/p>\n
These apostles shall be baptized in the Holy Spirit. This is a prophecy in Acts 1:5, and it will be fulfilled in Acts 2:1\u20134 as we know by comparing with Acts 11:15\u201316. Spirit baptism is defined in 1 Corinthians 12:13 in that it results in one\u2019s becoming a member of the Body of the Messiah, not in any particular gift.<\/p>\n
II. THE ASCENSION OF THE MESSIAH\u2014ACTS 1:6\u201311<\/p>\n
This division picks up from the Gospel account in Luke 24:44\u201353, and a question is raised by the apostles.<\/p>\n
A. The Final Commission of the Apostles\u2014Acts 1:6\u20138<\/p>\n
1. The Question\u2014Acts 1:6<\/p>\n
They therefore, when they were come together, asked him, saying, Lord, do you at this time restore the kingdom to Israel?<\/p>\n
Notice verse 6 begins with the words: They therefore, giving us the background to the question. Whenever we see the word therefore in the Bible, we need to find out what it is \u201cthere for.\u201d This is a very important connection, for it develops a logical argument.<\/p>\n
A question is raised by the apostles in verse 6: do you at this time restore the kingdom to Israel? Why would they at this point raise the question about restoring the Kingdom to Israel? We saw the background earlier in the prologue where we are told in the first five verses that they had been taught concerning the kingdom of God (v. 3). The kingdom of God is a Messianic concept. Furthermore, in verse 5, Jesus mentioned the baptism of the Holy Spirit. These disciples knew from the Old Testament that the restoration of the Kingdom would be preceded by Israel\u2019s salvation, and Israel\u2019s salvation was to be the result of the outpouring of the Holy Spirit (Is. 32:15\u201320; 44:3\u20135; Ezek. 39:28\u201329; Joel 2:28\u20133:1; Zech. 12:10\u201313:1).<\/p>\n
The prophets foretold that there would be a national salvation of Israel before the establishment of the Kingdom. Furthermore, this national salvation will be preceded by the outpouring of the Holy Spirit.<\/p>\n
Logically, they want to know if this baptism of the Spirit, spoken of in Acts 1:5, is the same as the outpouring of the Spirit on the nation. If so, will He at that time restore the Kingdom to Israel? However, the baptism of the Spirit is not the national outpouring of the Spirit that was dealt with by the Old Testament prophets. Spirit baptism is a unique ministry concerning the Church in that a person is baptized by the Holy Spirit into the Body of the Messiah, when he believes in the Messiahship of Jesus.<\/p>\n
Not yet realizing what the baptism of the Spirit really is, they are confusing the baptism of the Spirit for the individual believer with the outpouring of the Holy Spirit upon the whole nation in the latter days. That is why they raised the question: Lord, do you at this time restore the kingdom to Israel? In other words, \u201cWill the Messianic Kingdom come now?\u201d \u201cWill the Times of the Gentiles now come to an end?\u201d \u201cWill You now re-establish the Davidic Kingdom?\u201d<\/p>\n
Remember, only in the Gospels were they promised to sit upon twelve thrones to judge the twelve tribes of Israel (Mat. 19:28; Lk. 22:30). \u201cIs this now the time of the fulfillment of that promise?\u201d<\/p>\n
Also notice that the question is not \u201cif,\u201d but \u201cwill.\u201d The question is \u201cwill you,\u201d not \u201cif you will.\u201d The issue is not as to the fact of the restoration, but as to the time. \u201cWhen is this going to happen?\u201d<\/p>\n
2. The Answer of the Messiah\u2014Acts 1:7\u20138<\/p>\n
a. The Timing\u2014Acts 1:7<\/p>\n
And he said unto them, It is not for you to know times or seasons, which the Father has set within his own authority.<\/p>\n
Yeshua\u2019s answer to their question is the same construction that we have in 1 Thessalonians 5:1 and Titus 1:2\u20133: times and seasons. The Greek word for times means \u201cquantitative times.\u201d It refers to ages or eras, to a general period of event. It deals simply with a duration of time; it looks at time in view of its extension. But the term seasons means \u201cperiods by which ages are marked.\u201d That word means \u201ca definite space of time,\u201d \u201ca precise time of an occurrence.\u201d It refers to kinds of time, like \u201chard times,\u201d time in reference to its extent and character.<\/p>\n
He is telling them that it is not for them to know the age in which this will come to pass nor the exact time in this age when it will come to pass; this is what the Father has set within his own authority. In other words, God the Father has already picked a time, and the point is that He will come. He will come indeed, but it is not for them to know when.<\/p>\n
b. The Particular Calling\u2014Acts 1:8<\/p>\n
But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth.<\/p>\n
(1) The Means<\/p>\n
Next, He spells out their particular calling. He begins with the word But, which is a very strong word in Greek: But ye shall receive power. This is divine power. Because their power is not absolute, they are going to be able to fulfill their commission by means of divine power. It is power to complete the specific commission, which they have now been given. The promise is to all, and it is unconditional, but it is not absolute. It is not that they will be able to do anything that they wanted to do, but that they will be given divine power to complete the mission that He is going to give them in this chapter.<\/p>\n
(2) The Timing<\/p>\n
As to timing, it is when the Holy Spirit is come upon you. The Spirit will bring the power. When they are baptized by the Spirit (Acts 1:5), they will receive the power (Acts 2:1\u20134).<\/p>\n
(3) The Nature<\/p>\n
He then spells out the nature of their calling. He says: ye shall be my witnesses. This is the theme of the Book of Acts: that they shall be witnesses, and this is the reason that the word is used frequently in the Book of Acts (Acts 1:22; 2:32; 3:15; 5:32; 10:39\u201341; 13:31; 22:15; 26:16).<\/p>\n
Now that the apostles are witnesses, their policy of silence about the Messiahship of Jesus, which He initiated in Matthew 12, is now rescinded. In Matthew 12 there was the national rejection of the Messiahship of Jesus, and from that point onward, He told them to tell no one that He is the Messiah. They were to follow a policy of silence, but now it has been rescinded.<\/p>\n
This raises the question as to whether ye shall be my witnesses is a command or merely a prophecy that \u201cye will so be\u201d? The answer is that it is probably both a command and a prophecy. This is the purpose of the power: they will be His witnesses. In other words, their job now is not to reign in the Kingdom, their job now is to witness.<\/p>\n
(4) The Program and the Sphere<\/p>\n
He then spells out for them the program and sphere, and by so doing provides the outline for the Book of Acts. He says, first of all: in Jerusalem, in keeping with the commission that He had already given to them (Lk. 24:47). Jerusalem was the base of Jewish leadership. That was where the blood of the prophets and Messiah was shed. This sphere will be covered in our study of Acts 2:1\u20138:4.<\/p>\n
Secondly, in all Judea. That is where Pharisaic Judaism was strong. The word all probably included Galilee, which was an extension of Judea\u2019s rule. This sphere will be covered in our study of Acts 8:26\u201312:25.<\/p>\n
Thirdly, and Samaria, where there was a hybrid religion that was hostile to the Jews. This sphere will be covered in our study of Acts 8:5\u201325.<\/p>\n
And fourthly, unto the uttermost part of the earth, which was an idiom for the Gentile world. This is where you have Gentile paganism and heathenism, some false concepts of God, and where you have an immoral society, areas which were unclean to the Jews. This sphere will be covered in our study of Acts 13:1\u201328:1.<\/p>\n
B. The Departure of the Messiah\u2014Acts 1:9\u201311<\/p>\n
1. The Ascension\u2014Acts 1:9<\/p>\n
And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight.<\/p>\n
In dealing with the Ascension, we have three key Greek words. The first Greek word means \u201cto be taken up.\u201d It pictures Jesus as having been lifted up from the earth. The second Greek word means \u201cto be received\u201d or \u201cto be caught up.\u201d He was caught up and enveloped from view. And the third Greek word simply means \u201cHe went up\u201d or \u201cHe was taken up.\u201d<\/p>\n
The timing is: when he had said these things; in other words, when His earthly ministry was finally finished and as they were looking. The point is that while He and the eleven men were conversing, while their conversation was still going on, the Ascension took place: he was taken up. This is the Ascension itself: a cloud received him out of their sight. They did not see Him going all the way up into Heaven, because at some point a cloud blocked their vision. This may very well have been the Shechinah Glory light, the Shechinah Glory cloud.<\/p>\n
Other references to the Ascension are to be found in Luke 24:51; Ephesians 4:10; 1 Timothy 3:16; Hebrews 4:14; and 1 Peter 3:22. He ascended into Heaven as He Himself had prophesied in John 3:13; 6:62; and 20:17.<\/p>\n
The meaning of the Ascension is threefold. First, it marks the conclusion of His earthly, bodily ministry. He still continues a ministry on the earth today through the Church. Secondly, His work will now continue through the apostles. And thirdly, it means that He has an exalted position at the right hand of God the Father (Acts 2:33\u201336; 5:31; Heb. 1:3; 8:1; 12:2).<\/p>\n
2. The Angelic Message\u2014Acts 1:10\u201311<\/p>\n
And while they were looking stedfastly into heaven as he went, behold, two men stood by them in white apparel; who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven shall so come in like manner as ye beheld him going into heaven.<\/p>\n
In verse 10, we are told about the appearance of the angels. As to timing, it is while they were looking stedfastly into heaven as he went. It means that they were looking where He went, which implies they were looking for His immediate return, but they saw Him slipping away from their view as a cloud took Him away. The word behold calls attention to something. Then came the appearance of two men: behold, two men stood by them. As to number, there were two of them, and they appeared as men because whenever angels appear visibly, they always appear as young men. As to dress, they were wearing white apparel, which was very conventional dress for angels (Mat. 28:3; Mk. 16:5; Lk. 24:4; Jn. 20:12).<\/p>\n
The message that these angels have to the apostles is found in verse 11. As to the identification, it says: Ye men of Galilee, since all eleven of these apostles were Galileans. The question they raise is: why stand ye looking into heaven? The intent of the question is to get them to stop looking into Heaven; the point being that they are not to expect an immediate return, but there is the promise of an eventual return. The promise is: this Jesus, who was received up from you into heaven, the same Person will some day come.<\/p>\n
He shall so come in like manner as ye beheld him going into heaven. The manner does not mean that Yeshua will return in the same place. In fact, the initial place of the Second Coming will not be the Mount of Olives. Eventually, He will return to the Mount of Olives, but that will not be the initial place of His return. The manner of His return is that He will come in the clouds of Heaven; just as He left in the clouds of Heaven, so He will return in the clouds of Heaven (Mat. 24:30; Mk. 13:26; Rev. 1:7).<\/p>\n
III. THE RETURN OF THE APOSTLES TO JERUSALEM\u2014ACTS 1:12\u201314<\/p>\n
After Yeshua\u2019s Ascension, we read about the return of the apostles to Jerusalem from the Mount of Olives. Verse 12 discusses the return itself: Then returned they unto Jerusalem from the mount called Olivet, which is nigh unto Jerusalem, a sabbath day\u2019s journey off.<\/p>\n
As to their destination: returned they unto Jerusalem. This was an act of obedience to the charge Jesus gave them in verse 4. This was also an act of bravery, because remember, Jerusalem was not a safe place for them. They came from the Mount of Olives. As to the distance, it says that it was near Jerusalem: a sabbath day\u2019s journey off. This was rabbinic language for describing the distance of about three quarters of a mile. This is the same return to Jerusalem spoken of in Luke 24:52.<\/p>\n
Verse 13 reads: And when they were come in, they went up into the upper chamber, where they were abiding; both Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James.<\/p>\n
In verse 13a, we are told they returned to the upper chamber. There is a definite article here. It is not just any upper chamber, it is the upper chamber. It refers to a specific upper chamber, which was well known to them. It was most probably the same upper chamber as that of Luke 22:12 and Mark 14:15, the place of the last Passover. It is also the same upper room of some of the resurrection appearances (Jn. 20:19\u201326). It is also the upper room where the Holy Spirit will come in Acts 2:1, which will mark the place of the birthday of the Church. This was where they were abiding, the place of their temporary residence. A church tradition says that this was the home of Mary, the mother of John Mark.<\/p>\n
In verse 13b, we have a listing of the eleven apostles. Other listings are found in Matthew 10:2\u20134; Mark 3:16\u201319; and Luke 6:14\u201316.<\/p>\n
And verse 14 states: These all with one accord continued stedfastly in prayer, with the women, and Mary the mother of Jesus, and with his brethren.<\/p>\n
Verse 14 tells us what they were doing up there; they were holding a prayer meeting. The purpose was that they were returning to the upper room specifically for prayer; they were continually devoted to prayer. The emphasis here is upon the intensity of prayer; they were energetically into prayer. The content was that they prayed for the promise of the Father, the coming of the Holy Spirit. This was a prayer of unity because they prayed with one accord. The Greek word means \u201cunity,\u201d \u201cto be of the same mind.\u201d<\/p>\n
Those present were the eleven apostles, but that is not all. It says: with the women, which might refer to the many women who followed Yeshua, or it might refer to the wives of the apostles; it probably included both. Also mentioned was Mary the mother of Jesus, meaning the mother of the humanity of Jesus. Here we have the last mention of Mary. She plays no prominent role in church history, certainly not the role that the Catholic Church has ascribed to her. Finally, there were the four half-brothers of Yeshua, who were unbelievers during His lifetime (Mat. 12:46\u201350; 13:55; Mk. 3:31\u201335; Jn. 7:3\u20135), but now have become believers as a result of the Resurrection (1 Cor. 15:7).<\/p>\n
IV. THE CHOOSING OF THE TWELFTH APOSTLE\u2014ACTS 1:15\u201326<\/p>\n
A. The Proposition of Peter\u2014Acts 1:15\u201322<\/p>\n
1. The Gathering of the Brethren\u2014Acts 1:15<\/p>\n
And in these days Peter stood up in the midst of the brethren, and said (and there was a multitude of persons gathered together, about a hundred and twenty).<\/p>\n
Peter took the lead because he was looked upon as the leader. Although he was the leader, the primacy of Peter did not mean that he had the sole authority of appointment. The appointment of the one taking the place of the twelfth apostle was going to have to be made in conference with the other apostles.<\/p>\n
As to the number present, Luke says: there was a multitude of persons gathered together. He gives a specific number: about a hundred and twenty. Here, the upper room had about one hundred twenty people, so obviously it was a sizable room.<\/p>\n
2. The Story of Judas\u2014Acts 1:16\u201320<\/p>\n
a. His Betrayal\u2014Acts 1:16\u201317<\/p>\n
Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to them that took Jesus. For he was numbered among us, and received his portion in this ministry.<\/p>\n
In verse 16, Peter points out that this betrayal was a fulfillment of Scripture. He begins by addressing those present as Brethren, referring to the hundred and twenty in the upper room. In Greek, it literally reads \u201cBrother Men,\u201d which is a more dignified and respectful title than merely just Brethren. Peter says: it was needful that the scripture should be fulfilled. He will tell us which Scripture he has in mind in verse 20.<\/p>\n
Notice here the dual authorship of Scripture: which the Holy Spirit spoke before by the mouth of David. There is the Divine Author and a human author. The Divine Author was the Holy Spirit, but the human author was David. David wrote exactly what the Holy Spirit wanted him to write. The topic was concerning Judas, and the sin was that he was guide to them that took Jesus, using the same word that is used in Luke 22:54, that is used of the arrest of Yeshua as well.<\/p>\n
In verse 17 he explains the previous position of Judas: For he was numbered among us; he was one of the twelve apostles. He also: received his portion in this ministry; in other words, Judas received his portion. The Greek word means \u201cby lot.\u201d Judas obtained by lot the portion in this ministry. This is what he lost when he betrayed Yeshua.<\/p>\n
b. His Death\u2014Acts 1:18\u201319<\/p>\n
(Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it became known to all the dwellers at Jerusalem; insomuch that in their language that field was called Akeldama, that is, The field of blood.)<\/p>\n
In verse 18, he made the purchase of the field. This meant that he obtained a field with the reward of his iniquity. Actually, it was purchased by the chief priests, but in keeping with the Jewish law, they purchased it in the name of Judas (Mat. 27:3\u201310). In actuality, it was the chief priests who billed the field, but legally, Judas bought the field. So there is no contradiction here between Acts 1 and Matthew 27.<\/p>\n
Then he describes the death of Judas in that he was disemboweled. Falling headlong means he fell flat on his face and he burst asunder in the midst, and all his bowels gushed out; he was disemboweled. How does this synthesize with Matthew 27:3\u201310? Again, as we have described in previous studies, Judas hanged himself (Mat. 27). But by doing so, he profaned the city before the morning Passover sacrifice, so his body was cast into the Valley of Hinnom. The result was that his body split, and his guts gushed out; thus, he was disemboweled.<\/p>\n
Verse 19 focuses our attention upon the field itself: it became known to all the dwellers at Jerusalem. They knew about the purchase of the field, and all the dwellers at Jerusalem knew about the source of the money. Because the inhabitants of Jerusalem knew in what way this field was purchased, and where the money came from, they began to call it by an Aramaic name Akeldama, meaning The field of blood. And this, Peter says, is a fulfillment of Scripture.<\/p>\n
c. The Scriptures\u2014Acts 1:20<\/p>\n
For it is written in the book of Psalms, Let his habitation be made desolate, And let no man dwell therein: and, His office let another take.<\/p>\n
The Scriptures Peter has in mind are two passages from the Book of Psalms: Psalm 69:25 and Psalm 109:8. The Greek word for office here is the word from which we get the English word \u201cbishopric\u201d and \u201cbishop.\u201d It emphasizes the apostolic office; \u201clet someone take the apostolic office of Judas.\u201d<\/p>\n
In the original context, both of these Psalms are imprecatory prayers. As the result of an imprecatory prayer upon the wicked, they are judged and a portion is taken away. What we have here is the category of interpretation by which the New Testament quotes the Old Testament, known as \u201cliteral plus application.\u201d<\/p>\n
B. The Qualifications of the Twelfth Apostle\u2014Acts 1:21\u201322<\/p>\n
Of the men therefore that have companied with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, unto the day that he was received up from us, of these must one become a witness with us of his resurrection.<\/p>\n
In verse 21, the replacement of Judas was to be chosen from among these hundred and twenty. Peter said he was to be: Of the men therefore that have companied with us all the time that the Lord Jesus went in and went out among us. In other words, the choosing of the twelfth apostle must come from among those who accompanied Yeshua during His whole earthly ministry from the baptism of John until His Ascension. That is a key qualification for the twelfth apostle.<\/p>\n
In verse 22, he spells out the qualifications further: beginning from the baptism of John. The baptism of John is the beginning of the gospel story (Mk. 1:1\u201314), and the ending of it is: unto the day that he was received up from us, the Ascension. The purpose is: of these must one become a witness with us of his resurrection. The one chosen would be within the apostolic group of twelve. To qualify to be within the apostolic group of twelve, he must have been with Jesus from the baptism of John until the Ascension. This is one reason that Paul does not qualify to be a member of the apostolic group of twelve.<\/p>\n
Another key qualification Peter mentions is that one must have seen the resurrected Messiah. There are two categories of apostles. On one hand, you have the inner group of twelve, and the prerequisite is that they must have been with Yeshua from the baptism of John until the Ascension. But then you have a second apostolic group of an unknown number, and the only requirement for this category was to have seen the resurrected Messiah. Others within the Book of Acts who qualify for this second category of apostleship included James, Barnabas, and Paul.<\/p>\n
C. The Selection of the Twelfth Apostle\u2014Acts 1:23\u201326<\/p>\n
In verse 23, we are given the names of two men present who qualified: And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.<\/p>\n
Of the hundred and twenty people in that room, only two who met all the prerequisites of having been with Yeshua from the baptism of John until His Ascension and were eyewitnesses to the Resurrection. The first one was known as Joseph or by his Hebrew name, Yosef, and who was also called Barsabbas, which means \u201cson of the Sabbath.\u201d His surname was Justus, and this was his Roman name. The second name is Matthias, the same as Matthew, meaning \u201ca gift\u201d or more specifically, \u201ca gift of Jehovah.\u201d<\/p>\n
In verses 24\u201325, with these two men put forward, they now resort to prayer: And they prayed, and said, You, Lord, who know the hearts of all men, show of these two the one whom you have chosen, to take the place in this ministry and apostleship from which Judas fell away, that he might go to his own place.<\/p>\n
The prayer points out that this is to be God\u2019s choice in verse 24. Notice exactly what they prayed, they did not pray for God to choose which of the two, because God has already chosen. The prayer was for God to reveal which choice He had made. God had already chosen which of the two men who already filled the role of the twelfth apostle. All they were asking was for God to reveal who that choice was. They addressed God: You, Lord and pointed out God\u2019s omniscience: who know the hearts of all men. The Greek word here means that He is \u201cthe searcher of the heart,\u201d He is \u201cthe heart searcher.\u201d The request is: In light of the fact that You are omniscient, You know the hearts of these two men, show us which of these two men You have chosen. They recognized God had already made the choice, and their prayer was for Him to reveal the choice He had already made.<\/p>\n
In verse 25, they bring out the purpose: to take the place in this ministry and apostleship from which Judas fell away, that he might go to his own place, which was to perdition. This clearly shows that Judas was never saved, but that he is destined forever to the Lake of Fire.<\/p>\n
In verse 26, we read about the choice that God made: And they gave lots for them; and the lot fell upon Matthias; and he was numbered with the eleven apostles.<\/p>\n
The means by which God made His choice clear was that they gave lots for them. This was a valid Old Testament method for determining God\u2019s will (Lev. 16:8; Josh. 14:2; Neh. 10:34; 11:1). This was a divine method, because Proverbs 16:33 teaches: The lot is cast into the lap; But the whole disposing thereof is of Jehovah. In other words, God did reveal His will that way; thus, it was a valid method.<\/p>\n
What was the method, specifically? The names of the two men were written on stones and then placed in some type of a vessel. The vessel was shaken until one of the stones fell out. And the one that fell out, in this case, was the one that had Matthias\u2019 name on it. The result was that the lot fell upon Matthias.<\/p>\n
Some question the apostles\u2019 right to use this method, but it was a legitimate method to use at this point. Remember, the permanent, indwelling Spirit only comes as of Acts 2. After that, they will not need this method, but the events of Acts 1 occurred before then, and it was still a legitimate, valid method to determine God\u2019s will.<\/p>\n
This is the last time in biblical history that the casting of lots was used, because with the coming of the Holy Spirit in Acts 2, with the permanent indwelling of the Holy Spirit among all believers, we can now make our choices by the leading of the Spirit, so the casting of lots is no longer necessary. Because it was a valid method at that point, the appointment came: he was numbered with the eleven apostles.<\/p>\n
Again, many have challenged whether this is a valid way of doing things. There are two reasons to believe why this is valid. First, there was no indication later in the Book of Acts that this was wrong; they are never told that they used the wrong method. Secondly, the Book of Acts itself sanctions this method. Acts 6:2 says: And the twelve called the multitude of the disciples unto them. Notice the expression the twelve. Who are the twelve? It includes the eleven plus Matthias. It could not include Paul, because Paul was not saved at that time.<\/p>\n
So it is Matthias who will fill the role of the twelfth apostle. What is the role? In Matthew 19:28, it includes to sit upon twelve thrones, judging the twelve tribes of Israel. In Revelation 21:14 we are told that the New Jerusalem, the eternal abode of all redeemed ones, will have twelve foundations named after the twelve apostles. So it will be Matthias who will sit among the twelve thrones, judging the twelve tribes of Israel, and it will be Matthias\u2019 name written upon one of the foundation stones of the new city of Jerusalem.<\/p>\n
A major objection that people raise to accepting Matthias as the twelfth apostle is that, after chapter 1, Matthias is never mentioned again in the rest of the Book of Acts. Therefore, they say, because he is not mentioned again, this invalidates his choice. But that is not a good argument. If you go back to Acts 1:13, notice the listing of the eleven apostles: Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, Judas the son of James. Most of these are not mentioned again after chapter 1, either.<\/p>\n
We cannot say that because Matthias\u2019 name is not mentioned again, therefore, the choice was invalid. We would then have to invalidate most of the other eleven apostles. The purpose of the Book of Acts is to record the ministry of Peter and Paul, not the others. The others, like John, are merely mentioned as they come in contact with these two. Unless there was contact with Peter and Paul, the others are not mentioned, except in some passing way. Matthias was, indeed, the right choice.<\/p>\n
With the choosing of Matthias, the apostolic group of twelve is again complete, and this concludes the introduction of the Book of Acts. The Book of Acts proper begins with chapter 2.<\/p>\n","protected":false},"excerpt":{"rendered":"
After that he had given commandment through the Holy Spirit unto the apostles whom he had chosen: To whom he also showed himself alive after his passion by many proofs, appearing unto them by the space of forty days. Acts 1:2b\u20133a This chapter divides itself into four main divisions: the prologue; the Ascension of the … <\/p>\n