Acts 1
PettChapter 1 Jesus Commissions His Apostles And Their Number Is Made Up Ready For The Great Move Forward. This chapter is the chapter of the great commission. In it Jesus’ task for His own is described. It is often looked on as being preparatory to Acts 2, but while it is, of course, that, it is far more than that. Without it in fact Acts 2 would be meaningless. It is to be viewed positively as describing the giving of the great commission by Jesus to His disciples with instructions for them to take the Gospel to the whole worldIt is then followed by His being finally received into heaven, leaving the responsibility with His Apostles. It is only because we have Matthew 28 and Luke 24 that we do not pay this more heed.
It was a momentous occurrence. That they themselves recognised the responsibility that it placed on them comes out in that they make up the number of the twelve preparatory to that task.
So Chapter 1 is their Commissioning for their task. Chapter 2 will be the empowering and first commencement of it.However, as Acts is the second part of Luke/Acts the introduction of Luke needs first to be mentioned here as it is the ‘former treatise’ mentioned in Acts 1:1. The principles outlined there therefore also apply to the book of Acts. It too was addressed to Theophilus (see Acts 1:1 below). It reads as follows:Luke 1:1-4 “ Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus, that you might know the certainty concerning the things in which you were instructed.”Made clear in this introduction is the basis on which Luke is going forward. He is basing his work on the testimony of eyewitnesses and ministers of the word, (‘the word’ which throughout Acts will multiply and expand in effectiveness as seen in the summary above), and stresses the effort that he has put into tracing all things accurately from the beginning so that Theophilus may know with certainty about such things.
It would be difficult to imagine a stronger claim to historicity and factualness. Luke wants us to know that he has written on the basis of the strongest testimony possible.
And given his accuracy where we can prove it, we have good grounds for accepting that he will be accurate where we cannot prove it. That being established we may now move on into the second volume of his work.
Acts 1:1-3
Introductory Words (1:1-3).
Acts 1:4-11
Jesus’ Commission to His Apostles (1:4-11). Here the risen Jesus calls on His believing people to wait for the coming of the promised Holy Spirit Who would be poured out on them like rain on fruitful ground. Once this happens they are to forget their own ideas about what the future holds, and go out into the world to be His witnesses to the ends of the earth. After saying this Jesus Himself is taken up to heaven, and two ‘men’ clothed in white inform the watchers that He will one day come in the same way as they have seen Him go.
Acts 1:5
‘For John indeed baptised (drenched) with water; but you will be baptised (drenched) in the Holy Spirit not many days from now.’The risen Jesus now confirms the final fulfilment of all that John’s baptism pointed to in the pouring out of the Holy Spirit in terms of rain as forecast by the prophets (Isaiah 32:15; Isaiah 44:1-5; Isaiah 55:9-13; Ezekiel 36:25-27). The prophets had declared that in the final days the Spirit would be poured out like rain from above, and while Luke has already given us examples of the Holy Spirit at work, this is clearly a preparation for Acts 2. The steady downpour is to become a cloudburst. And here Jesus declared that it would come ‘not many days from now’. The Spirit had been constantly at work through the ministry of Jesus (Luke 4:1 following; John 3:5; John 4:10-14 along with John 4:1; John 6:63; John 7:37 which would finally result in John 7:38), now He would come in even greater measure. The implication from Jesus’ reference to the words of John the Baptiser was that it was He, Jesus, Who would drench them in the Holy Spirit, as John had said.The phrase ‘baptism (baptizo - ‘drench, immerse, inundate’) in the Holy Spirit’ is only ever used when a contrast is made with John’s baptism, for it was what John’s baptism had symbolised, and it was partly John’s baptism that gave the actual phrase its significance.
John had baptised in water those who had sought through repentance to prepare for the expected coming work of the Spirit, which latter was depicted in terms of the pouring out of rain as revealed by the prophets. It was thus well illustrated by John’s baptism, and was what John had in mind.
For note how much of his teaching was related to natural phenomena and to fruitfulness or otherwise. The vipers were to flee from the coming wrath (as snakes fled from cornfields when the stubble was burned), men were to bring forth fruits suitable to indicate repentance, the tree which did not produce good fruit would be cut down and cast into the fire, with the axe laid to its roots, the Lord would come to His threshingfloor with his threshing fan and purge the floor, gathering the wheat into His barns and burning up the chaff with unquenchable (and thus connected with God and unavoidable) fire (Matthew 3:7-12; Luke 3:7-9; Luke 3:16-17). Thus all this was to be seen in the light of the Holy Spirit coming down like rain as promised by the prophets (Isaiah 32:15; Isaiah 44:1-5).This reminds us of what the prime purpose of the coming of the Holy Spirit in this exceptional way was. It was in order to produce fruitbearing lives, it was in order that He might make men’s lives pure and righteous (Luke 3:10-14), in order that through it they may bring glory to God (Matthew 5:16). The spiritual rain would come down on men’s lives, and through the seed of the word, would produce fruit in those who responded. From that would then flow their going out to take the message of Jesus, their Lord and Messiah, to others.It should be noted that this assumes that the work of the Spirit is already taking place through John’s ministry.
He was after all filled with the Holy Spirit from his mother’s womb (Luke 1:15). The idea of Pentecost is not that it was the first coming of the Holy Spirit, but that it was His coming in the effectiveness and power spoken of by the prophets in order to bring about a new work, the transformation of human lives, and the formation of the true church of Jesus Christ as united with Him by becoming members of His own risen and glorified body.
This was why it could not occur until Christ had finally ascended (compare John 7:38-39 which had to await this, but not Acts 7:37 which was an open offer to Jesus’ hearers at the time when He spoke). They could not become members of His earthly body while he lived on earth, but once He was glorified they could be united with Him in His spiritual body.In 1 Corinthians 12:12-13 this further aspect is expanded on, for Christ Himself is the one body, and Paul declares, ‘We (believers) have all been baptised in one Spirit into one body – and have all been made to drink into one Spirit’, with the consequence that, having been united with Christ as one body, they would serve Christ as members of His ‘body’ (1 Corinthians 12:12; 1 Corinthians 12:27). Being united with Christ by the Spirit and being made one with Him is what the coming ‘baptism in the Holy Spirit’ would accomplish. It would make them one with the risen Christ, as members of His risen body. They would be united with Him by the Spirit. Note that in this picture ‘the body is Christ’ and the head is included as a part of the body and Christians are seen as part of the head as well as part of the remainder of the body.
The stress is on being made one with Christ. The body ‘is Christ’ (1 Corinthians 12:12).Luke places great stress on the fact that the Spirit’s work in Acts is the fulfilment of John’s promised ‘drenching in Holy Spirit’.
Here he relates it to what will happen in Acts 2. In Acts 11:16 he relates it to the pouring out of the Holy Spirit on the Gentiles. Both Jews and Gentiles share in this wonderful promise of God which would come from the Baptiser in Holy Spirit, the Lord Jesus Christ.
Acts 1:6
‘They therefore, when they were come together, asked him, saying, “Lord, do you at this time restore the kingly rule to Israel?” ’‘Lord.’ What a different view they had of Jesus now. He was no more ‘teacher’ or Rabbi’ or even ‘Master’. He was ‘Lord’. In the words of Thomas, ‘My Lord and my God’ (John 20:28). Yet even so they did not understand what the Lordship meant for the world.For the disciples still had a very physical view of the coming kingdom. We have seen this coming out in the request of John and James to take their seats on the right and left hand of Jesus in the coming kingdom (John 10:35-41).
Now that He was risen they still seem to have held on to the view that Jesus was here to establish an earthly kingdom, ruled over by Him, presumably by force of arms, although now from His position of invulnerability as One Who had conquered death. And they were seemingly ready and waiting to join with Him in the enterprise.
They had been waiting for His move all the time when He was on earth. They thought that perhaps it was now about to happen once the Spirit of the Lord had come on them as he had on Gideon and others of old in order to inspire them to successful warfare.But as He did with John and James, Jesus here simply deflected the question and refused to enter into discussion on the matter. He pointed out that His people must not allow themselves to be taken up with speculation about any coming earthly kingdom but must rather concentrate on the matter in hand, which was to act as His witnesses and make the world aware of Him and what He had accomplished through His cross and resurrection, making them aware that He was now both Lord and Christ. They must go out and proclaim that the Kingly Rule of God was already here, and that all must submit to it. Wherever a man submitted to the Lord Jesus Christ he entered under the Kingly Rule of God. This did not forbid all thought on the matter, but it was certainly a warning that neither they nor we should allow such speculation to hinder the main purpose of the worldwide church, which is to establish God’s Kingly Rule on earth over all His true people with a view to their finally enjoying it in its fullness in Heaven.
Some believe that there will yet be an earthly kingdom which they call the Millennium (a word never mentioned in Scripture). But the New Testament never mentions such an idea and it arises from a failure to recognise that ‘a thousand years’ is simply an indication of a period which is in God’s hands and the length of which is not known.
Acts 1:7
‘And he said to them, “It is not for you to know times or seasons, which the Father has set within His own authority.” ’Jesus’ reply is basically that they must leave the more distant future, and questioning how the Father will go about things, in the hands of God and not take a morbid interest in the matter. At this point in time that future was hidden. It had nothing to do with them. God alone had the right to decide such matters, and they were outside human speculation. We can compare here how Jesus used the same method in dealing with Peter’s questions about John’s death (John 21:22). It was simply a way of saying, ‘mind your own business’.
But He, Jesus, was now issuing His orders and telling them what their present business was. What God would do in the future, and when He would do it, were matters to be left in His hands and not to be speculated on, but what they had to do now was quite clear.We must not in fact assume that all the disciples had the same view as each other on such matters.
Many theories were rife in Judaea and Galilee at the time, and many differing views were held about what Messiah would do and be when he came. Nathaniel may well have had very different views from James and John. But it was not Jesus’ purpose to sort out those views at this time. They would simply have been a diversion. Rather they were to put them to one side. They had to forget their hopes of earthly glory and concentrate on the task in hand. There was a job to be done, and it was that that they must concentrate on.‘Times or seasons.’ The phrase includes both when those things will be and what will occur during them. They are not to be taken up with either.
This was not a time for waiting and speculating it was a time for acting and doing. The same command comes to us today. ‘Leave your speculating about the more future to one side, and get out and witness both with lip and life (compare ‘to do and to teach’ in Acts 1:1), until every person in every land has had fully presented to them the Gospel and has been given the opportunity to respond.’ We repeat again, this does not mean that we must not seek to interpret all parts of the word of God, but it does mean that that should not become a hindrance to our full and complete service for Jesus Christ, or cause our different interpretations to hinder our working together.If Jesus were to say the same today He might well declare, ‘Beware lest you let doctrine about the Second Coming, and especially speculation about its details, take up too much of your time, or divide you and prevent you from fulfilling your responsibility to be a combined witness to Jesus Christ, for in the end what God will do can safely be left in His hands. What matters most for you is that you concentrate on the task in hand and present to people the truth about Jesus Christ in His death and resurrection and present Lordship.’ (He could also have safely added, ‘because in the end you will all have got it partly right and partly wrong’).For ‘the times’ see especially Acts 3:19; Acts 3:21 which refer to ‘the times of refreshing’ and the ‘times of restitution of all things’. Those are the times that they are permitted to know about, the former preparatory for it and signifying the blessing that was coming on the church though the life-giving activity of the Spirit as they went forward to prepare for His return in the new age that had come, and the latter referring to the final introduction of the everlasting Kingdom when all would be restored. But Acts also refers to ‘times past’ (Acts 14:13) when nations were allowed to walk in their own ways, the ‘times’ of man’s ignorance (Acts 17:30), referring to the past and present time of man’s darkness, and ‘the times before appointed’ (Acts 17:26) when nations settled in their various places. All these times, says Jesus, are in God’s hands. ‘Seasons’ usually refers to the various ‘seasons’ which occur within those ‘times’ (see Acts 14:17; Acts 20:18).
Basically Jesus is saying that it is futile for men to try to work out God’s timetable, for only He knows it and He does not reveal it (not even to His Son - while he was on earth - Mark 13:32). What we are to recognise of those times and seasons is that they will come suddenly and unexpectedly (1 Thessalonians 5:1-3).
Acts 1:8
“But you shall receive power, when the Holy Spirit is come on you: and you shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and to the uttermost part of the earth.”What they are to spend their thoughts and concentration on is now outlined. The very purpose of the coming of the Holy Spirit, is so that they might receive power to become His witnesses by both personal witness and godly living. That witness was first to be in Jerusalem, and then ‘in Judaea and Samaria’ (in the Greek closely conjoined), and then in the uttermost parts of the earth. By witnessing to Him they would be establishing His Kingly Rule (Acts 8:12; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31; Romans 14:17; 1 Corinthians 4:20).These words were an indication to them that they had no time for speculation, and that His coming could certainly not take place for a good long time (He had gone into a far country), during which time they must reach the whole world for Christ (even though they would think in terms of the Roman world, compare Romans 1:8; Romans 16:19; Colossians 1:6). As He had previously informed them, His coming would not happen until Jerusalem had been destroyed (Matthew 24; Mark 13; Luke 21). Meanwhile they must be active.‘You shall be my witnesses.’ The idea behind the word ‘witness’ is that of being able to declare something experienced personally, to declare something experienced at first hand.
In the first initial surge the witness in mind especially included those who had been eyewitnesses, both of Jesus’ earthly life and of His resurrection. The importance lying behind this is brought out in the following verses by the electing to the twelve of another eyewitness of both.
But secondarily it includes the witness of all who have personally experienced His saving power.The word ‘witness’ occurs continually throughout Acts, and can be considered as one of its main themes. This was to be the purpose of the church, to be a witness to Jesus as the risen and enthroned Christ and Lord, and to His Kingly Rule.It should be noted here that as far as they were concerned at that point in time this meant that they had to go out among the Jews of the Dispersion (including proselytes, (converted Gentiles who has been circumcised) and possibly God-fearers (Gentiles who attended the synagogue because attracted by the moral teaching of the Jewish Scriptures and the idea of one God but who were not willing to be circumcised) so that all of them might hear about Jesus their Messiah and Lord. Jesus did not go into explanations, at this point in time, as to the exact meaning of His words. As with His comment about the time of the coming kingdom, details could be left until later truth dawned on them. It would not be until much later that it came home to them that it also included untouched Gentiles.‘To the uttermost part of the earth (heows eschatou tes ges).’ This phrase is rare in ancient Greek literature, but it occurs four times in Isaiah in the Septuagint (Isaiah 8:9; Isaiah 48:20; Isaiah 49:6; Isaiah 62:11). In Isaiah 8:9 it refers to far off nations, in Isaiah 48:20 it refers to the declaring to ‘the end of the earth’ that Yahweh has ‘redeemed His servant Jacob’, in Isaiah 49:6 the Servant of Yahweh is to be given for a light to the Gentiles that He may ‘be for Yahweh’s salvation to the end of the earth’, in Isaiah 62:11 Yahweh ‘proclaims to the end of the earth’, “Say you to the daughter of Zion, Behold your salvation comes.
Behold your reward is with Him, and His recompense before Him, and they will call you the holy people, the redeemed of Yahweh, and you shall be called ‘Sought out’, a city nor forsaken”.It seems therefore probable that Jesus would expect His disciples to connect the phrase with Isaiah, and recognise that He was saying that in witnessing to Him ‘to the end of the earth’ they would be declaring God’s salvation as expressed in Isaiah and proclaiming that He had now come to redeem His people. They probably initially thought more in terms of Isa 48:20; Isaiah 62:11 with their emphasis on the message of salvation going to the Jews worldwide, but once the full truth of their mission came home they would also relate it to the work of the Servant on behalf of the Gentiles in Isaiah 49:6.
This particularly comes out in that in Acts 13:47 they not only see the Servant as Jesus, but also as the witnessing church, in a verse where Isaiah 49:6 is quoted. This latter verse confirms that this was their final view.We should note here that similar instructions had already been given to them a number of times, along with further definition of how they should go about it. ‘Go – and make disciples of all nations —’ (Matthew 28:19-20). ‘Go into all the world and preach the Good News to the whole creation —’ (Mark 16:15). ‘Repentance and remission of sins should be preached in His name to all the nations, beginning from Jerusalem. You are witnesses of these things’ (Luke 24:47-48). Now they were to learn how to interpret it.
Acts 1:9
‘And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight.’Once Jesus had given His commission and prepared them for the downpouring of the Holy Spirit He was taken up skyward until He was hidden in a cloud. From that time onward they would see Him no longer, except in special revelations. It was a climactic moment. It was the last time that they would see Him until they met Him in His glory. The event emphasised that He would no longer be physically with them in this world, but had gone to God. It was a reminder to them that any views of His raising an army and leading an earthly insurrection were completely and utterly without meaning.
He was no longer ‘of the earth’.‘As they were looking, He was taken up.’ Here, in line with Elisha’s experience, was the final evidence that they would receive the coming Spirit. As with Elisha the seeing of their Master being taken was evidence that they would partake of His Spirit (2 Kings 2:9).‘A cloud received Him out of their sight.’ They would recognise in this that He had gone to God Who, when He revealed Himself, regularly did so in a cloud (Exodus 13:21; Exodus 19:9; Exodus 19:16; Exodus 24:16; Exodus 34:5; Exodus 40:34 etc.
Mark 9:7; Luke 9:34-35). And they would further remember that when the Son of Man received His Kingly Rule, He would do so in the clouds of heaven (Daniel 7:13-14). Thus they may well have seen His entering the cloud as indicating His departing to His heavenly throne.Such a cloud would be a rare phenomenon in the Middle East at that time of the year, when the sun usually shone from a cloudless sky. And they had good reason to realise exactly what this symbolic act meant. Jesus had not left them in the dark about His future, for He had already informed them that all authority had now been given to Him in heaven and on earth (Matthew 28:18). They had therefore to recognise that He had now gone to take up His position of authority in Heaven from where He would send to them the outpouring of the Holy Spirit.
Mark 16:19 in fact declares, ‘after He had spoken to them He was received up into Heaven, and sat down at the right hand of God’. They were not in any doubt as to the significance of what had happened.
He had been made both Lord and Christ (Acts 2:36), and they would see Him no more until they went to Him (Philippians 1:23), or He returned again in His glory as He had promised (Mark 8:38; Mark 13:26-27 and often).
Acts 1:10-11
‘And while they were looking steadfastly into heaven as he went, behold, two men stood by them in white clothing, who also said, “You men of Galilee, why do you stand looking into heaven? This Jesus, who was received up from you into heaven shall so come in like manner as you beheld him going into heaven.” ’The significance of this event is further emphasised by the appearance of two men in white clothing. Through them a deliberate message is conveyed to the disciples as they quite understandably continued to gaze up into the now empty sky, unable to fully take in what was happening. Some of them had probably already been ready waiting for the call to arms so that their risen Messiah could lead them against the Romans. (That was what their earlier question had been all about). Now they knew that it was not to be, and that they were standing on the verge of something totally new, and they were stunned, and probably felt completely bereft. They would know that they were going to have to totally rethink their position in the light of what Jesus had said during the forty days in which He had appeared to them.The two men, who by their description as being ‘in white clothing’ are depicted as messengers (angels) from God (it was the recognised way of describing such - Matthew 28:3; Mark 16:5; John 20:12), gently rebuked them for standing there gazing up into heaven.
This was no time to stand and stare. It was time for them to recognise that one day He would return in the same way as they had seen Him go (personally), and that He would then expect them to have completed the task that He had given them.
He would come personally to call them to account and He would not want to come and find them either sleeping or staring upwards. God’s prime concern was now that they take out to all the world their witness about Him.Jesus had now, as it were, gone into a ‘far country’, but one day He would return, and in that day they would have to give full account of all that they had done (Luke 19:12-27).It should here be noted that with one blow Jesus had transformed all their thinking. He had told them that from now on their thoughts were to be concentrated simply on one question, how can we best take our witness to the world and proclaim Christ, and in what form shall we take it? There would (hopefully) be no more thoughts about earthly kingdoms and fighting and force of arms. As ever Jesus with a few quiet words had removed a host of misconceptions. Whatever their thoughts and expectations had been they had now all to be set aside, without any need for argument, and replaced by a simple mission (simple in concept not in application) which would take up the remainder of their lives (and ours too).
How seriously they took it comes out in Acts 6:4.Speculation as to whether the two men in white were Moses and Elijah is totally unhelpful. It produces fictitious ‘blessed thoughts’ not based on fact.
We must beware of trying to add to Scripture.
Acts 1:12-26
Preparation For Pentecost (1:12-26). In obedience to His command they returned to Jerusalem from the Mount of Olives where all this had happened, and entered the upper chamber where they were staying. And from this time on they spent their time in ‘the prayer’, probably mainly in the Temple with a number of other disciples (Luke 24:53), waiting patiently for what Jesus had promised.‘The prayer’ may signify the prayer that He had taught them Luke 11:2-4, ‘May Your name be sanctified (by the bringing about of Your purposes - Ezekiel 36:23; Ezekiel 38:23), may your Kingly Rule come, give us day by day Tomorrow’s bread (the promised heavenly Bread - John 6:35), forgive us our sins, bring us not into temptation’. Or it may signify ‘the meetings for prayer’.And it was while they prayed that Peter made a bold step of faith. In view of the new initiative that would soon be theirs it was necessary to make up the twelve.Much discussion has taken place as to whether his action was justified or not. But there are a number of grounds for seeing it as completely valid.1)Jesus had already given to His Apostles the Holy Spirit so as to aid their discernment and give them special authority, in contrast with the Holy Spirit’s coming on the whole church (John 20:22-23; Luke 24:45). They were thus not acting without the Spirit.2)The decision was one agreed on prayerfully by the whole gathering of ‘about one hundred and twenty’ disciples (Acts 1:15).3)The decision was supported by citing the Scriptures which had helped them to come to this decision (Acts 1:16-20).
For Luke to have given the details of this must be seen as unlikely unless he considered that the argument was valid.4)Luke devotes eleven verses of valuable space to describing the details of the incident, and providing the information that supported it. He would surely not have done so if he had not seen it as an important and valid decision, especially as he gives no hint of the kind of disapproval which might have indicated that there was another lesson to be learned from it.5)Nowhere is this decision ever later criticised.6)If they were to continue going around preaching in twos as they had been taught to do by Jesus (Mark 6:7; Luke 10:1; and compare Acts 3:1) it would be necessary for an even number to be made up.7)Psychologically it was wise to fill the gap caused by Judas.
It made them feel full and complete once again.Their purpose in making up the twelve would be as a testimony to the fact that their message was for ‘the twelve tribes of Israel’, (we note that Paul himself recognised that he was an Apostle ‘to the Gentiles’ (Galatians 2:7-8; Romans 11:13), and therefore not one of ‘the twelve’ - 1 Corinthians 15:5). It was an assertion of their confidence that the work which had begun when Jesus appointed them was now to continue. It expressed their certainty that Jesus would fulfil His promise of sending to His people the Holy Spirit. It was a clear declaration of faith.Furthermore the twelvefold eyewitness to the life, teaching and resurrection of Jesus was clearly seen as important (in those days numbers were seen as highly significant), while the making up of the full number would help them to forget the failure of their former comrade. Paul, of course, while an eyewitness to the resurrection ‘out of due time’ had not received Jesus’ teaching first hand, nor had he witnessed His life from the beginning.Those who take ultra-literally Jesus’ words in Matthew 19:28, “Truly I say to you, that you who have followed me, in the regeneration, when the Son of Man shall sit on the throne of His glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel” necessarily query whether there will be a throne for Paul. But there are good grounds for seeing His words as a pictorial representation of the then future authority that the Apostles would have over the church, and not as indicating literal thrones (which spiritual bodies might anyway have difficulty in sitting on).
Paul unquestionably also had that kind of throne (his future declared authority) from which many sought to topple him, but it did not need to be one of twelve. He ‘judged’ the Gentiles.We can compare Jesus’ similar words in Luke, having instituted the Lord’s Table, “I appoint to you a Kingly Rule, as My Father has appointed to Me, that you may eat and drink at My Table under My Kingly Rule and sit on thrones judging the twelve tribes of Israel” (Luke 22:29-30), and this having stressed that they must not seek to sit in seats but to take the lowest place as those who serve (Acts 1:25-26).
Their thrones were thus not to be thrones of exercising lordship, but of humble service.Here He is probably signifying what Acts reveals that each Apostle would have a Kingly Rule in humility and lowliness over his new flock under the Kingly Rule of Christ, being able, with them, to eat and drink at His Table, both spiritually as in John 6:35 and literally as in 1 Corinthians 11:26. Paul would have the same.The symbolism of the twelve Apostles as the foundation of the new Jerusalem is irrelevant for this purpose. It was never intended to be personalised but to demonstrate that the future would be founded on the work of Christ’s Apostles.It is also no argument against this to say that Matthias is never again mentioned. Such an argument would exclude a number of other Apostles as well (see below).
Acts 1:13
‘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.’Arriving at their lodgings they went up to the guest chamber where they were staying (compare Mark 14:14, the same word as used here is rendered ‘inn’ in Luke 2:7). Note the detail given here by Luke. He makes clear who the eleven were, and that one of the twelve was missing. Thus does he draw out that there is a gap to be filled before their ministry can commence. The list parallels that in Luke 6:13-16, with slight alterations in order. John now comes before James, and the two both come before Andrew, while Thomas rises in the order.
This may all, however, have been partly due to the order in which Luke remembered them at the time, although certainly Peter and John will be closely linked in their activities (Acts 3:1; Acts 8:14). Perhaps he intended to bring out that at present Judas the son of James was without a partner.‘The upper chamber.’ On the ground floor of the house, which would include living accommodation, might also be kept domestic animals, and regularly there would be a manger here (thus Jesus may well have been born in such accommodation in the family house in Bethlehem because the guest room was full, and not in a stable). But the upper chamber was away from the hustle and bustle and it would often be used for gathering together, for fellowship and for prayer.Simon is called ‘the Zealot’ in order to distinguish him from Simon called Peter. It may be that he had a name for being zealous (see Acts 21:20; Acts 22:3). Or he may have been previously connected with the followers of Judas the Galilean, who came at some time to be called ‘Zealots’.
Acts 1:14
‘These all with one accord continued steadfastly in prayer (or ‘the prayer’ or ‘the meetings for prayer’), with the women and Mary the mother of Jesus, and with his brothers.’The total unity of the infant church is emphasised. Both men and women disciples share an equality not usually known outside Christian circles. They pray together as one. Most of the actual praying probably mainly took place in the Temple where they gathered daily with other disciples of Jesus (Luke 24:53). ‘The prayer’ may well signify the Lord’s prayer (Luke 11:2-4), or an agreed purpose to pray.This is the first indication that we have that Mary, the mother of Jesus, and her other sons had become full followers of Jesus (contrast Mark 3:21; Mark 3:31-35; John 7:3-5). The order illustrates how recently it was. First the Apostles, then the faithful women disciples (who are to Him as His ‘mother and sisters’ - Mark 3:34), then comes Mary, His earthly mother, who has now joined them. ‘The women’ and ‘Mary’ are closely connected in the Greek.
And finally come His brothers. We do know that the risen Jesus had early on appeared to James (1 Corinthians 15:7), which presumably means His brother. So His brothers are the latest additions to discipleship.Part of the intention here is to bring out that Jesus’ mother and brothers now also worshipped Him. They prayed along with the others in the same way as the others did, and they looked to Jesus for blessing, especially the promise of the Father, in the same way as they did.Note the reference to the women disciples. Luke in fact constantly draw attention to Jesus’ women disciples (compare Luke 8:2-3; Luke 23:49; Luke 23:55). He fully recognised their importance and their valuable ministry in ministering to Jesus from their substance.
They provided the woman’s touch. And along with Paul he saw them as on a level with male believers (Galatians 3:28).
Acts 1:15
‘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),’It was some time during the ten days before Pentecost that Peter stood up among the gathering of disciples of about one hundred and twenty. Here Peter is clearly looked up to as the spokesman and natural leader, a man with drive and initiative, although sometimes too impetuous. This gathering probably took place in the colonnades of the Temple (compare Luke 24:53). The number of one hundred and twenty is twelve intensified. This signified that they were the holy remnant of Israel, and under the authority of the eleven, soon again to become ‘the twelve’. We can see from this the emphasis that was being laid on ‘twelve’ as signifying the full number. (Later it would be ‘three thousand’ (Acts 2:41), the number of completeness intensified, and then ‘five thousand’ (Acts 4:4) indicating the covenant community).We can compare with this figure the ‘five hundred’ (five intensified indicating another covenant connection) who in Galilee had seen the risen Christ at one time (1 Corinthians 15:6).
Not all had been able to come to Jerusalem.We should note carefully that whereas previously the emphasis has been on the Apostles (Acts 1:2-13), and then on the Apostles and those who were with them (Acts 1:14), that number has now expanded into one hundred and twenty (Acts 1:15), whom it would be pointless mentioning if they were not now part of the ‘they’. The one hundred and twenty indicated an amplification of the twelve ready for the coming of the Holy Spirit and can be compared with the seventy who waited for the coming of the Spirit under Moses (Numbers 11).
Acts 1:16-17
“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 (diakonia).”We see in these words clearly expressed Peter’s high view of Scripture. It represented ‘words which the Holy Spirit spoke’ and ‘must be fulfilled’. And it is clear that Peter had been meditating on the Scriptures and that they had brought home to him that there was a divine necessity with regard to Judas’ betrayal (compare John 6:64). He had come to see that it came within the divine plan. He, who had once rebuked Jesus for contemplating suffering (Mark 8:32), had now been brought to see that experiencing the opposition of others to God was a part of what must be expected in His service, and that among the faithful would always be those who were not reliable.It was in this sense that he saw the Scriptures that he had in mind as speaking of Judas.
For Judas had truly been numbered among them and had received his share of the ministry, and yet it was he who had guided those who arrested Jesus to Him. He had been a man who had been greatly privileged, and he had fallen heavily. He was ever a lesson to us all that even the most favoured can fail (as Peter also had cause to know).
Acts 1:18
“Now this man obtained a field with the reward of his iniquity; and falling headlong (or ‘prone’), he burst asunder in the midst, and all his bowels gushed out.”Among the Jews, when a man had entered into a contract from which he wanted to withdraw for conscience sake, and the other party refused to accept the money back, a means was provided by which he could take whatever was involved to the Temple and officially hand it back there. By that means he was seen as exonerated from guilt for what he had done. And that is what Judas had done (Matthew 27:3-7). But there were limits as to what contracts could be so revoked, and Judas’ money was not acceptable to the Temple because it was blood money. It could not therefore be taken into the Temple treasury.So the money remained Judas’ until it was decided what to do with it. The authorities then met and decided that it should therefore be used for a non-sacred purpose, by assisting Gentiles (Jews could not be helped with blood money).
So Judas’ money was used to obtain the potter’s field to bury strangers in, and in essence Judas ‘obtained the field’.We learn here also more detail as to the inglorious death of Judas. The full story of what had happened had now clearly become known.
When a man hangs himself his greatest problem is to ensure a quick death, and it was regularly recognised that this could be achieved by a sharp drop once the rope was around the neck. Judas had probably chosen some high spot (a cliff or tree) within the land bought with his money (indicating his clinically depressed state) from which to carry out his suicide (Matthew 27:5), and putting the rope round his neck had leaped to his death. It would appear from Peter’s description here that this had resulted in his being ‘burst asunder so that all his bowels gushed out’. We need not take this too literally. This could easily have happened, for example, if the rope broke and he fell onto rocks below (so Augustine), or if in the fall he swung against something jagged or pointed. All we finally know is that he hung himself and finished with his stomach burst open. (Papias is cited by Apollinarius as indicating that there was something particularly gruesome about his death, and he regularly talked about such things with the ageing Apostles).
This gruesome death would be seen as accentuating his guilt. It probably reminded Peter of another who had rebelled against the Davidic house whose bowels had also gushed out (in LXX also eksechuthe), a fitting end to a traitor (2 Samuel 20:10), which would further serve to explain why he details it here.
Acts 1:19
“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).”The result of this vivid and seemingly ominous death was that the name of the place where it happened became known to the locals as Akeldama, ‘the field of blood’. It would not take long for such a story to get around at festival time and for such a name to be given. The incident had clearly caused great horror, and as it would be seen as defiling the land at Passover time, it would be necessary for warning to be given of it that the field might be avoided.
Acts 1:20
“For it is written in the book of Psalms, ‘Let his habitation be made desolate, And let no man dwell in it’, and, ‘His office (episkope) let another take’.Peter then cites two Scriptures which had especially struck him in connection with the incident, one found in Psalms 69:25 and the other in Psalms 109:8. From them he recognised the justice of what had happened to Judas, and that therefore, because of the important ministry to which he had been called, it was necessary that he be replaced.We should note that Peter only uses Psalms 69:25 generally in the sense that it indicated that those who opposed the house of David (it was a Davidic psalm) would suffer a dreadful end and lose their wealth. He does not apply the words ‘his habitation be made desolate and let no man dwell in it’ to the specific purchasing of a field that became a cemetery, for he does not mention this fact in his explanation. That is described in Matthew 27:6-8.The reference to Psalms 109:8 introduces the idea of a servant of the Davidic house being replaced by another. This indicates to him that it is necessary for Judas to be replaced because he has lost his position as the servant of the son of David through treachery and sin. After all Jesus had had good reason for appointing twelve Apostles.
They represented the twelve patriarchs, and therefore the true Israel. It was therefore right that before their outgoing ministry began the twelve be made up as the campaign commenced.
No such necessity was suggested when James was later slain (Acts 12:1-2) so that the thought was not of continually maintaining the twelve. The thought was rather that they must start with a full complement because the lack had arisen due to iniquity. With regard to James later things were totally different. It was probably kept in mind that James had not ‘died’. Unlike Judas he merely ‘slept’. Thus the twelve was not to be seen as deficient just because one of its members was with God.So his point here is that they must follow God’s revealed way of working. God had commenced the process. He had made Judah’s habitation desolate.
Now it was necessary for another to take his place in his important office. Note that Jesus Himself had drawn attention to this Psalm as relating to His own situation (John 15:25 compare John 2:17; Romans 15:3)Note on Peter’s Use of the Psalms. The question might arise as to whether Peter saw the death of Judas’ as the actual fulfilment of the Psalms. The answer is probably both yes and no. It is probable that he saw it as a fulfilling of the principles enunciated in the Psalm, and as a fulfilment that was ominously necessary, but not necessarily as the sole fulfilment. What it was, was its greatest fulfilment.Firstly we must remember that prophecy in Scripture is usually not intended to be a forecasting of specific events in the future, although that sometimes necessarily comes into it, but as something taught in order to enable those living at the time to be aware of trends that God would bring about in the future, and in order to enable future generations to be aware of God’s ways. They could therefore be seen as having a number of applications, and each ‘prophecy’ as having several partial fulfilments. This was especially true of Psalms which could be applied to every generation.
Psalms 69, which is quoted here, is a psalm of the Davidic house. It describes the suffering of a member of that house, and would therefore be seen as applicable to each ‘David’ (see 1 Kings 12:16) who came one after another in succession.
Each ‘David’ would sing these Psalms seeing them as applying to himself. That was why the Psalms continued to be sung. They were seen as applying anew to each generation. They had continuing contexts.There were apparently many who caused suffering to the house of David and suffered this fate. It was necessarily so, for God’s purposes were to be fulfilled through that house, and there would always be resistance to them. And that was what the Psalmist was seen as expressing.
Here therefore Peter saw no inconsistency in applying it to the greatest of the house of David, and to His enemy, and saw in the situation of Jesus and Judas one which fulfilled the particular verse to the letter.Often we take John 3:16 and apply it individually. ‘God so loved Jim Bloggs that He gave His only begotten Son so that if Jim Bloggs should believe in Him — he should have everlasting life.’ Is that then wrong? Is this to misrepresent Scripture?
Surely not, for Jim Bloggs is a part of the world. And that is what Peter did here. He points out that among the persecutors of the house of David here was one, among many, who caused suffering to a member of the house of David in this way. What was described by the Psalmist has happened again to the house of David, to David’s greater son. Judas was thus a prime example of what was spoken of in the Psalm. The ‘prophecy’ has been fulfilled. But he would almost certainly not have denied that it had also happened in the past. It was not a sole fulfilment.The same principle applies to Psalms 109.
Again it was a Psalm of the Davidic house which applied to each generation. In each generation, where the Davidic representative was faithful to God, his cry was that his opponents be replaced. And so here it now applies to Jesus as the greater David. Peter was thus taking it right in context for no Christian doubted that Jesus summed up the house of David. And here Peter’s point is that God had ordained that when a scion of the house of David was oppressed, and was under God’s protection as a righteous king, his oppressor would be removed from his office and replaced by another. Peter was not changing the sense in any way.
He was simply applying Scriptural principles to a specific case.We must beware of laying down rules for how New Testament writers should have used Scripture. As we all are, they were free to use them as they saw fit as long as the result was Scriptural truth.
Some preachers today quote exactly, others paraphrase in order to make the point more clear. That cannot be faulted as long as the sense remains unchanged. It does not mean that they do not see them as Scripture or as prophecy. They are rather making clear the sense. This is what Peter is doing here with regard to Judas, and so he gives the verse in the Psalm a singular sense.Furthermore we must note that most of the early church only ever used translations (as we do). The original Old Testament text was in Hebrew and Aramaic, but the New Testament writers used Greek. In fact they often used the Septuagint, a Greek Old Testament translation. Just as we have varying translations, so had they, in Greek.
The Septuagint (LXX) was not the only one. That is why we often cannot be sure whether they themselves are translating or are using a version. They might even have been using an anthology of favourite verses., for not many had access to full manuscripts. Someone today might use AV, RV, ASV, RSV, NEB, NIV and so on, and see it in each case as ‘quoting Scripture’ and thus feel free to say ‘it is written’. It is only if we have grounds for thinking that it was a mistranslation that we should not do so.But it goes deeper than that. Many prophecies have a near and a far meaning, and none more so than the Psalms.
They looked to the future working of God, and this was seen as especially so of the Psalms ’to/for David’. Sometimes that heading refers to David’s authorship, at other times it is probably referring to a dedication of the Psalm to the Davidic house.
But all were seen as referring to ’the anointed king’. Each crowned son of David was an ‘anointed’ (Hebrew : messiach) king, was a new ‘David’ (1 Kings 12:16). These Davidic psalms could thus be used through the generations as applying to each anointed king. When the One came who summed up the anointed kingship, the Messiah, it would especially apply to Him. This is clear from a number of Psalms.This was the nature of much prophecy. Prophecy was intended to bless each generation as well as the final generation in which it was finally fulfilled. It described the principles according to which God worked as well as His final plan. Prophecies spoke of the trend of history.
So, yes, the principles were often applied to a like situation without it being seen as an exact prophecy. And yes some were exact prophecies. Which was intended must be gathered from the context. Of the Psalms quoted here in Acts 1 it can be said that they were both. Peter could have used the plural had he wanted to because the Psalm was fulfilled in the plural. Many had combined to bring about Jesus’ downfall. But he chose not to. He wanted all specifically to see a partial fulfilment in Judas.
Judas did not alone fulfil the prophecy for others were involved as well. But he was a genuine part of its fulfilment.The same will be seen to be true in Acts 2. The quotation from Joel there is an interpretive translation, an ‘amplified version’. Peter was speaking to those who may not have been sure of the context (which was the last days) and so he brings out that ‘afterwards’ means ’the last days’. For they all saw the coming of Jesus as introducing ’the last days’. The coming of Jesus was the final stage in the fulfilling of God’s purposes. (It still is). And he wanted those listeners who did not know Joel very well to jump straight into the context.End of Note.
Acts 1:21-22
‘Of the men therefore who have kept company with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, to the day that he was received up from us, of these must one become a witness with us of his resurrection.’The credentials for the replacement, for a member of ‘the twelve’, is made clear (which were in fact stricter than the ones Jesus had required for some of the original twelve). Such a one was to be someone who had been a disciple right from the beginning of Jesus’ ministry when John was baptising and had travelled with Him extensively, ‘going in and out’ among the disciples and being with them continually, and being a witness of the resurrection up to this very time of Jesus being received up. He was to have been an eyewitness and direct hearer of all that Jesus had done from the beginning, so that he could be a true witness.‘Went in and went out among us.’ For the phrase compare Acts 9:28; Deuteronomy 31:2; 2 Samuel 3:25; Psalms 121:8. It involves regular companionship and association.This requirement confirms that the twelve could not continually to be maintained. Once those who had been with Jesus from the time of His baptism had died out it would have been impossible anyway. And the later acceptance of Paul as an Apostle, on different grounds, stresses the uniqueness of Apostleship.
But he too recognised the necessity that he had seen the risen Lord, as one ‘born out of due time’ (1 Corinthians 15:8). Being able to be a witness to the resurrection was thus seen as vitally essential.
Acts 1:23
‘And they put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias.’The two finally seen as fulfilling all the requirements adequately, and approved of by all, were Barsabbas and Matthias. Barsabbas means ‘son of the Sabbath’, and Justus would be his Roman name. Matthias was probably short for Mattathias. They were not necessarily the only two who fulfilled the qualifications, but they were seen as the most suitable. They would almost certainly have been of the seventy (Luke 10:1) as Eusebius later suggests. They chose a final two so that in the end the choice might be in God’s hands.
Such a decision was seen as not finally open to man.That Matthias became influential, which there is no good reason for doubting was true for all the Apostles, comes out in that later apocryphal literature and traditions were attached to his name, as both Hippolytus and Clement of Alexandria make clear. A later apocryphal Gospel of Matthias was also known (although not preserved). Tradition would later see him as ministering in Ethiopia and Damascus and dying as a martyr in Judaea, but how reliable such traditions are we have no means of measuring. They do, however, demonstrate that he was not totally ‘the forgotten man’.
Acts 1:24-25
‘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.” ’Having made their final selections they committed the matter in prayer and sought God’s guidance on the matter. Luke’s detailing of the selection process would seem to confirm his approval of the final decision. The prayer was to the One Who knew the hearts of all men. They did not want there to be another ‘failure’. The question was therefore which of these two was chosen by God. Note their confidence that up to now their method of choice had produced the right result, and was not just the result of speculative action.
The credentials of both had been thoroughly gone into and discussed.‘This ministry and apostleship.’ The Greek, presumably literally rendering the Aramaic source, is such that we might well translate ‘this apostolic ministry’. Matthias was being given a serious responsibility and was by his appointment being made a target for persecution. It was not a position to be taken up lightly. It will be noted that Peter has applied to the Apostles the three words which will later distinguish church leaders, ‘deacon, minister’ (diakonia - Acts 1:17), ‘bishop, overseer’ (episkope - Acts 1:20) and ‘apostleship’ (apostole). Eventually these Apostolic duties would be shared out.
Acts 1:26
‘And they gave lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.’Choice by lot had been common in Israel right from the first giving of the Urim and Thummim which probably worked on the same basis. The Urim and Thummim appear to have allowed answers of ‘yes’, ‘no’ and ‘no answer’. It may be that it was the same here. We should note the forethought and prayer that accompanied this decision. The lots were not used lightly. Candidates for priestly offices in Israel were regularly selected on the same basis.
Compare Proverbs 16:33, which does not mean that any use of lots produces the right results, but that it is so when used rightly and prayerfully. The lots could be shaken in a vessel, with the one that fell out giving the choice, or could be by throwing down objects and receiving the answer accordingly.
But note that the lot was only called on once the choice had first been limited to two equally desirable candidates with little to choose between them, by the use of careful thought and consideration and prayer. It was not just a quick fix. It simply gave the Lord the last say.The final selection was approved by the whole church, and Matthias was ‘numbered with the eleven Apostles’. He was seen as replacing Judas under the Lord’s instruction.We should perhaps therefore note his involvement in the Apostolic ministry that followed:· He stood with Peter and the other ten on the day of Pentecost (Acts 2:14).· He would be one of those who taught the early believers (Acts 2:41).· He was one of those through whom wonders and signs were done (Acts 2:43).· He was one of God’s servants through whom it was prayed that God would cause His word to be spoken boldly, accompanied by signs and wonders in the name of God’s holy Servant, Jesus (Acts 4:29-30).· With the other eleven he stood and preached in Solomon’s porch when none dared join with them, and was held in high honour by the people (Acts 5:12).· He was arrested along with the other eleven and imprisoned, and with them was released from prison by an angel during the night (Acts 5:18-19), and went back with them at daybreak to the Temple, boldly to continue their ministry (Acts 5:21).· With the other eleven he was set before the council and questioned (Acts 5:27), and when they were reminded that they had been charged not to preach in the name of Jesus, was one of those who replied that they had no alternative (Acts 5:28-32).· Along with the eleven he was beaten, and charged not to speak in the name of Jesus and let go, and subsequently rejoiced that he was counted worthy to suffer for the Name, and continued preaching and teaching (Acts 5:40-42).· With the other eleven he stressed that no hindrance should be put on his teaching ministry (Acts 6:2)· He remained with the other Apostles in Jerusalem when persecution caused the believers to be scattered (Acts 8:1). It may well be that the persecution was at this time mainly aimed at the Hellenists.· He was still in Jerusalem with the other Apostles when they determined to send Peter and John to oversee the ministry among the Samaritans (Acts 8:14). (Note there how Peter is subject to the authority of all the Apostles).· In chapter 15 he would almost possibly be a part of the general assembly that made the decision to accept Gentiles without circumcision and not put on them the whole burden of the ceremonial Law.It is apparent then that Matthias was kept very busy and played his full part in the Apostolic ministry, even though we lose touch with him after chapter 15, as we do with most of the Apostles.