Down to Earth But Heavenly Minded

What does Acts Chapter 1 mean?

The book of the Acts of the Apostles is the second letter Luke wrote to his friend Theophilus (Acts 1:1). This work continues with the same purpose stated in Luke 1:1–4:

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught.

The Gospel of Luke recounts the birth, ministry, death, and resurrection of Jesus. Acts continues the story as Jesus ascends to heaven, the Holy Spirit descends onto His followers, and those followers spread the message of Jesus’ saving sacrifice. Acts 1 is a kind of segue between the two accounts.

Luke starts by quickly reminding Theophilus of the contents of his previous letter. After the resurrection, Jesus spent forty days proving He was alive and giving the disciples last-minute instructions about the kingdom of God. Luke’s account is by no means comprehensive; a unique story can be found in John 21, for example. As Jesus prepares to leave, He instructs His disciples to stay in Jerusalem and wait for the coming of the Holy Spirit (Acts 1:1–5).

Luke then gives a slightly expanded version of the ascension, which he had recorded in Luke 24:50–53. Jesus leads the disciples to Bethany (Luke 24:50) where the disciples prove their continued inability to understand the purpose of the kingdom of God and ask if now Jesus will restore Israel’s independence from Roman rule (Acts 1:6). Jesus tells them, again (Mark 13:32), they are not meant to know when God will fulfill that promise (Acts 1:7). Acts 1:8 is a synopsis of the entire book of Acts; after the Holy Spirit comes, Jesus-followers will spread His message of salvation to “Jerusalem and in all Judea and Samaria, and to the end of the earth.” Jesus then rises to heaven in a cloud. Two angels appear and tell the disciples that Jesus will return in the same manner (Acts 1:6–11).

The disciples return from Bethany to Jerusalem and meet about 110 other Jesus-followers to pray in an upper room. Included are the women who stayed with Jesus through the crucifixion and burial (Matthew 27:56; Mark 16:1; Luke 24:10), Jesus’ brothers, and Mary. Peter, ever willing to be the spokesman, gives the tragic account of Judas and recites passages from Psalms to show that they need to choose a replacement. The requirements he gives are that the man must have been with them at least since Jesus’ baptism, that the man must have accompanied them in their travels, and he must have seen Jesus after the resurrection. Two men meet the requirements, Joseph Barsabbas and Matthias. The group prays that God will look into the men’s hearts and reveal which He has already chosen. The lot falls on Matthias, and the Twelve are twelve again (Acts 1:12–26).

The casting of the lots is the last act of a fully Jewish group. In Acts 2, the Holy Spirit comes and the church is formed. Throughout the book of Acts, the church becomes progressively less Jewish and is filled with more Gentiles. These devout Jews abandon the expectation of becoming an independent Jewish nation and obey Jesus’ instruction to be His witnesses to Jerusalem, Judea and Samaria, and the furthest parts of the earth. In doing so, they learn the kingdom of God is bigger and wilder and more glorious than they could have imagined.

Chapter Context
Acts 1 is the second letter Luke wrote for Theophilus. In it, he narrates the transition between Jesus’ ministry as described in the Gospel of Luke and the development and spread of the church. The disciples have received a temporary indwelling of the Holy Spirit (John 20:22), and Jesus has spent forty days reassuring His faithful followers (Acts 1:3), appearing to over five hundred in that short time (1 Corinthians 15:6). Now, the disciples complete some administrative-like tasks before the Holy Spirit can begin the ministry of the church on Pentecost (Acts 2).

Verse by Verse

Verse 1. In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach,

The Acts of the Apostles is Luke’s second book to Theophilus, the first being the Gospel of Luke. We don’t know exactly who Theophilus is. In Luke 1:3, Luke gives him the title “most excellent,” from krastistos in Greek, suggesting he is in the Roman military’s equestrian corps. It is from this unit that the procurators of Judea were typically taken (Acts 24:2; 26:25). “Theophilus” means “lover of God.” Luke may be using a pseudonym to hide the identity of a Christ-follower who holds high rank in the local government. By the time of Luke’s writing—after Paul’s first imprisonment (Acts 28:30)—Roman persecution of Christianity is heating up and a government official would not be immune from danger (Acts 28:22).

We know more about Luke than we do Theophilus. Paul calls him a “beloved physician” (Colossians 4:14). Paul also records that Luke is in Rome during Paul’s first (Colossians 4:10, 14) and second (2 Timothy 4:11) imprisonments. Tradition says that Luke is from Syrian Antioch, the headquarters of Paul and Barnabas, and that he is Semitic but Gentile. Scholars examining Luke’s writing note that he is educated in Greek rhetoric as well as Jewish history and Scripture. Having followed Paul for years, he would have no choice but to be well-versed in Jesus’ native culture.

The Gospel of Luke covers the life and teaching of Jesus. Luke has ample time during Paul’s imprisonment in Caesarea Maritima (Acts 24—26) to interview the apostles for details of Jesus’ ministry. But tradition suggests Luke relies on another, unique, source. The genealogy given in Matthew 1:1–16 differs from that in Luke 3:23–38, splitting at King David’s sons. Scholars believe Luke gives Mary’s genealogy whereas Matthew traces Jesus’ lineage through Joseph. Luke also includes details such as Jesus’ birth and early childhood, the birth of His cousin John (Luke 1:5–25), John’s recognition of Jesus while both are still in the womb (Luke 1:39–45), and Mary’s song of praise (Luke 1:46–56). Taken together, it’s very possible Luke received much of his information from Mary, herself.

There is no indication that Luke ever met Jesus personally. He did know Paul, however, as well as the leaders of the church in Jerusalem (Acts 21:17–18). What events he does not witness personally, he is in position to easily receive accounts from those who did.

Context Summary
Acts 1:1–11 fulfills Jesus’ teaching that for the Holy Spirit to come, He must return to heaven (John 16:7). After the crucifixion and resurrection, Jesus spent forty days showing Himself to His believers to prove that resurrection and give them instructions. Now, it is time for Jesus’ earthly ministry to end and the Holy Spirit’s to come into full effect (John 16:8–14). Acts 1:1–11 is an expanded account of Luke 24:50–53; it is also part of a larger section of Acts that describes the ministry of the twelve apostles as they establish the church in Jerusalem (Acts 1—7).

Verse 2. until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen.

Luke is writing to Theophilus, who is possibly a Roman official of some sort, about the beginning of the church. He briefly covered Jesus’ ascension in Luke 24:50–52 and will go into more detail in Acts 1:6–11. The commands Jesus gave the disciples include the Great Commission (Matthew 28:16–20) and to stay in Jerusalem and wait for the Holy Spirit (Luke 24:49; Acts 1:4–5). Beyond this, no particular commands are recorded, but He did spend time explaining how the Old Testament Scriptures prophesied His death and resurrection (Luke 24:27, 45), and He reconciled with Peter (John 21:15–19), healing the rift Peter had created with his denial (Mark 14:66–72).

We have no record of any commands received by the apostles through the Holy Spirit before the ascension, except that they are to choose a replacement for Judas (Acts 1:12–26). After the resurrection, Jesus did give the disciples the Holy Spirit (John 20:22), but it appears to be in the way of the Old Testament. Old Testament God-followers were sometimes filled with the Holy Spirit, but only for a short time, John the Baptist excepting (Luke 1:15). It isn’t until Pentecost that the Holy Spirit starts indwelling all believers (Acts 2:1–4). Jesus had told the disciples this must happen. During the last supper, He said, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth…” (John 16:12–13). The disciples couldn’t fathom the idea of “the church” until they received the Holy Spirit.

At this time, Jesus has about 120 close followers in Jerusalem (Acts 1:15). The apostles mentioned are the eleven remaining of His primary twelve disciples (Mark 3:13–19). Judas has died, rather dramatically, having first hanged himself (Matthew 27:5) and then fallen and literally spilled his guts (Acts 1:18).

The term “apostle” causes some confusion today. The word comes from the Greek root word Apostolos, which simply means someone who is sent out as a delegate or messenger. The “office” of apostle is given only to the original eleven disciples and Judas’ replacement, Matthias (Acts 1:23–26). These special apostles had witnessed Jesus’ ministry from His baptism to His resurrection (Acts 1:21–22). More generically, Paul (Acts 9:15), Barnabas (Acts 13:2), Titus (2 Corinthians 8:23), and Epaphroditus (Philippians 2:25) were “sent out” to preach the gospel, but they do not have the particular position of authority of the Twelve.

Although the modern church has traveling evangelists and missionaries, we do not have apostles in the same manner as the early church.

Verse 3. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God.

Jesus’ suffering is well documented in the Gospels. The Jewish leaders had Him beaten at His first trial (Matthew 26:67). The Romans flogged and stripped Him, impaled His head with crown of thorns, and beat Him on the head (John 19:1; Matthew 27:28–30). Then they subjected Him to the humiliation and torture of the cross. Most horrifying, however, Jesus in some sense lost the constant connection with God the Father and the Holy Spirit in which He had lived for eternity (Mark 15:34).

But after that death on the cross, Jesus rose again (John 20:1–10) and made Himself known to His followers. He appeared to Mary Magdalene (John 20:11–18) and the other women (Luke 24:1–12) at the tomb. He met two unnamed disciples on the road outside Jerusalem (Luke 24:13–35) and the disciples in Jerusalem (John 20:19–29). Sometime later, He met the disciples on the shore of the Sea of Galilee (John 21:1–14) where He reconciled with Peter (John 21:15–19). Paul recounts one event in which Jesus appeared before five hundred followers at once (1 Corinthians 15:6).

It is inconceivable, then, that the Jewish leaders in Jerusalem didn’t know Jesus was alive. Their incredible, willful, blindness to the facts is impressive. The denial is not monolithic, however. In time, even some of the priests will become “obedient to the faith” (Acts 6:7). And so many Pharisees believe that their legalism forces the early church leaders to establish requirements for Gentile Christians (Acts 15:1–35).

Throughout Jesus’ ministry, He told many parables about the kingdom of God, which is sometimes called the kingdom of heaven. The meaning of “the kingdom of God” depends on the context. It can mean heaven, the rule of Jesus in the hearts of His followers, the reign of Jesus in the millennial kingdom, or any time on earth that God’s glory and authority are on display. After spending three years listening to Jesus teach and watching Him die and rise again, the disciples are convinced more than ever that Jesus will release Israel from Roman rule very soon (Acts 1:6). Once again, Jesus must tell them not yet (Acts 1:7). Without the Holy Spirit, they don’t understand the richness of what they are about to experience. Jesus will not take a small, relatively obscure country from Rome; He will rule in the hearts of the people of His church all over the world (Revelation 7:9–10).

Verse 4. And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me;

Luke resolves to give orderly accounts (Luke 1:3), but that does not mean his record is strictly chronological. Modern historical works strive to explain events in the order they occurred; this was not as much a priority for ancient historians. The phrase “while staying with them” means what it sounds like, but some scholars translate it to mean they are sharing a meal. Combined with the opening of Acts 1:6, which says “so when they had come together,” it’s evident the events included in Acts 1:4–11 occur over several days; perhaps even the forty days of Acts 1:3.

Because of the timing of Jesus’ resurrection—the day after the Sabbath of the Feast of Unleavened Bread—and the fact that the Holy Spirit comes on Pentecost (Acts 2:1–4), we know that the disciples wait in Jerusalem about nine days between Jesus’ ascension and the coming of the Holy Spirit.

The “promise” was given to the Jews in Joel 2:28–32 which Peter quotes as it is being fulfilled (Acts 2:17–21). The Holy Spirit will pour out and give people direct messages. Great signs will envelop the heavens and earth heralding Jesus’ return. And everyone who calls on Jesus’ name will be saved.

In the book of Acts, the Holy Spirit does come on Jesus-followers (Acts 2:2–4; 8:17; 10:44; 19:6), and many receive messages and visions from God (Acts 5:19–20; 7:56; 8:26; 9:3–6, 11–15; 10:3–6, 10–16; 16:9; 21:8–11). But the passage reflects the tendency of biblical prophecy to compress future-looking timeframes. The blood, fire, and smoke, the darkened sun and the moon turning to blood, and the return of Jesus are in our future (Joel 2:30–31). But we can be sure that whoever calls on Jesus’ name will be saved, both now and for eternity (Joel 2:32).

The “promise,” specifically, is the baptism of the Holy Spirit (Acts 1:5). In the disciples’ lifetime, some of them first heard about the promise from John the Baptist (Matthew 3:11; Luke 3:16). Jesus reiterated God’s promise of the Holy Spirit (Luke 11:13; John 14:16–17, 26; 15:26) but the Holy Spirit can’t come until Jesus leaves (John 16:7–14). The baptism of the Holy Spirit is that moment in which the Holy Spirit establishes an intimate and permanent connection with the new believer’s soul. The Holy Spirit provides assurance of salvation (Romans 8:16), guidance (John 16:13), and membership in the body of Christ—the church (1 Corinthians 12:12–13).

Verse 5. for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”

John the Baptist was the last of the Old Testament-era prophets and the herald of Jesus, the Jewish Messiah. John was identified as such before his birth (Luke 1:13–17) and seemed to accept his role humbly and with confidence (John 1:19–28), only experiencing pangs of doubt when his death was imminent (Matthew 11:2–6). Jesus declared him to be the greatest man who lived in the pre-church era (Matthew 11:11). “John’s baptism” was functionally a traditional baptism in Judaism wherein those who accepted his message made a public sign by being submerged in water. John preached about the need to repent of one’s sins to receive forgiveness from God (Mark 1:4) and people accepted his message in droves (Matthew 3:5). Although his ministry seems to have been restricted to the Jordan River east of Jerusalem, years later Paul found his followers in the middle of present-day Asia Minor (Acts 19:1–3).

John never had any illusions about his own importance. His life was dedicated to turning people’s hearts to God so they could see who Jesus was (Mark 1:2–3). His water baptism symbolized an intentional turning away from sin and toward God. He knew that full salvation would come through Jesus and the baptism of the Holy Spirit (Mark 1:7–8).

The baptism of the Holy Spirit is a new concept for the disciples. In the Old Testament, God’s servants were occasionally filled with the Holy Spirit. The Holy Spirit temporarily came upon them when God wanted to equip them with a specific skill, like craftsmanship (Exodus 31:3), prophecy (Micah 3:8), or authority (1 Samuel 16:13). Very rarely, that filling seems to have been for a lifetime, as with John the Baptist (Luke 1:15). Believers today can be filled with the Spirit in a similar way (Acts 7:55; Ephesians 5:18) but, like in the Old Testament, this is a temporary condition for a specific purpose.

The baptism of the Holy Spirit is a permanent condition wherein the Holy Spirit establishes a link with the spirit of a new believer. The Holy Spirit will never leave a believer, even if we grieve Him through our sin (Ephesians 4:30). The Holy Spirit first comes to Christ-followers about nine days after Jesus ascends into heaven, during the feast of Pentecost (Acts 2:1–4).

The coming of the Holy Spirit is a bittersweet concept for the disciples because He can’t come unless Jesus leaves (John 16:7). The Holy Spirit must come if the kingdom of God is to develop in the form of the worldwide church. The disciples can’t fathom the idea of “the church,” let alone establish it, without the Holy Spirit (John 16:12). The Holy Spirit will “convict the world concerning sin and righteousness and judgment” (John 16:8), a concept that is foreign to the Greeks because it requires resurrection (Acts 17:31–32). And the Holy Spirit will tell Jesus-followers the truth about God and His plans (John 16:13).

Verse 6. So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?”

Jesus has spent forty days since being raised from the dead giving the disciples information on the kingdom of God (Acts 1:3). Now, He is about to ascend into heaven so the Holy Spirit can come (John 16:7). The disciples are still confused. For three years, Jesus has spoken of the coming of the kingdom—surely it will happen now.

During those three years, Jesus told many parables about the kingdom of God, also known as the kingdom of heaven. Matthew, alone, mentions “the kingdom of heaven” thirty-one times. “Kingdom” is from the Greek basileia. It can mean a literal territory ruled by a king, but Jews also use it to mean the power and authority of the Messiah over Israel and the restoration of an independent Israel. Jesus has promised the disciples that in His kingdom they will sit on twelve thrones and judge the tribes of Israel (Matthew 19:28; Luke 22:30). Throughout Jesus’ ministry, they have been anxious to see this happen, but Jesus has specifically told them that only God knows when (Mark 13:32).

One of the truths the disciples can’t comprehend quite yet (John 16:12) is that the kingdom of God is more than just Israel gaining independence from Rome and being a sovereign nation again. The kingdom of God includes the restoration of the hearts of His followers (Ezekiel 36:26) from every tribe and nation (Revelation 7:9). The disciples are worried about when Jesus’ kingdom will come; Jesus wants them to concern themselves with who will be in that kingdom. They need to find the sheep of other folds (John 10:16). The kingdom can’t fully come until they have been Jesus’ witnesses around the world (Acts 1:8) to the point that the Gentiles have been sufficiently reached (Luke 21:24; Romans 11:25). Until then, Israel will become less of a nation, not more. In fact, just a few decades after the events depicted by Luke, Jerusalem will be destroyed and the Jews will be scattered all over the world.

Verse 7. He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.

Jesus is promising the disciples that the kingdom of God is at hand (Acts 1:3). Naturally, they interpret this to mean He will fulfill the hint of glory they saw at the triumphal entry (Mark 11:1–10), free Israel from Rome, and reign as David’s heir (2 Samuel 7:8–13). Throughout Jesus’ ministry, they have anxiously awaited this kingdom, not least because they will hold positions of honor (Matthew 19:28; Luke 22:30). Jesus has already told them only God knows when Israel will be saved (Mark 13:32). But that was before Jesus’ crucifixion and resurrection.

The disciples don’t realize that the concept of “the kingdom of God” and “God’s people” will make a dramatic change. Instead of Israel, the church will come to the forefront.

“Times” is from the Greek root word chronos. It merely means an indeterminate amount of time. “Seasons” is from the Greek root word kairos. It means more a definite timeframe in which a specific goal is accomplished. Although Jesus is not being specific here, Scripture later reveals this “season” is the “times of the Gentiles” mentioned in Luke 21:24.

Paul explains in Romans 11:25, “Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in.” The season will last until God’s predetermined number of Gentiles have come to a saving faith in Him, and then Israel will be restored and Jesus will reign as the Messiah (Acts 1:6).

Verse 8. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.”

This verse serves as a synopsis of the book of Acts. In chapter 2, the 120 or so (Acts 1:15) Jesus-followers will receive the Holy Spirit and be empowered by Him to perform signs and miracles. In chapters 2 through 7, more and more people in Jerusalem will come to know Jesus as their promised Messiah. That message will spread to Judea and Samaria in chapters 8 through 12. The rest of the book is mostly about Paul’s work outside of the Jewish homeland, in modern-day Asia Minor, Macedonia, and Greece.

Jesus’ work was to establish the means by which God’s people could be saved through His death on the cross and His resurrection. The Holy Spirit’s work is to spread the message that salvation is found in Jesus. As people accept Jesus, they join together in local groups—churches—which are part of the universal church of all believers. Jesus’ work is finished (John 19:30); He must leave for the Holy Spirit to empower God’s followers (Luke 24:49) and continue God’s plan for the world (John 16:7–15). The Holy Spirit will come on Pentecost, about nine days later (Acts 2:1–4).

“Witness” is from the Greek root word martys. It means a legal or historical spectator who can swear to what he has seen, and Jesus does bestow that role to the apostles. Peter, James and John witnessed Jesus’ transfiguration (2 Peter 1:16–18). Hundreds saw Jesus after the resurrection (1 Corinthians 15:6). This more than fulfills the Mosaic requirement of two or more witnesses (Deuteronomy 17:6). But martys is also the origin of the English word martyr. It is someone who embodies the example of Jesus by being willing to die for what they believe about Him. The apostles fulfilled Jesus’ commission; all but John are recorded to have been martyred for their faith.

The disciples still think Jesus is there to establish an independent Israel and reign on King David’s throne (Acts 1:6). This will happen in the millennial kingdom (Revelation 20:1–6), but first, Jesus has a job for them. They will start by preaching in Jerusalem, quickly building up the first church to thousands (Acts 2:41, 47; 4:4; 5:14; 6:7). When persecution becomes too great, the converts will spread into Judea and Samaria (Acts 8:1–4).

This will fulfill Jesus’ promise to the woman in Samaria (John 4:1–42). The Samaritans are a racial blend: partly Jews taken into exile by Assyria, and partly foreigners whom Assyria planted in the land. Jews revile Samaritans, due to their mix of races and of worship practices. Jesus promised one Samaritan woman that soon they will no longer worship false gods but “true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him” (John 4:23). The lost sheep will return to God’s fold (Luke 15:4).

Included in this initial push outside of Jerusalem will be people with no Jewish blood at all. First, Philip will reach out to an Ethiopian government official who follows the Jewish God (Acts 8:26–40). Then Peter will witness the conversion of a household of Gentiles (Acts 10:34–48). Believers from Alexandria and Cyprus will go north to Syrian Antioch and reach the Gentiles there (Acts 11:19–21). When the church in Jerusalem comes to recognize God’s offer of salvation is for all people (Acts 11:1–18, 22–26), the floodgates open, and Paul and Barnabas are freed to preach the gospel throughout the Roman Empire (Acts 13—28).

To the disciples, “the end of the earth” would mean the farthest reaches of the Roman Empire. Paul did hope to go to Spain (Romans 15:24), although we’re not told if he ever made it. Church tradition says some of the disciples evangelized parts far to the east. Today, of course, we know the gospel has reached the ends of the earth and farther—astronaut Edgar Mitchell took a tiny Bible printed on microfiche on the Apollo 14 mission to the moon.

Verse 9. And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight.

This moment was also recorded in Luke 24:51. It is forty days after Jesus’ resurrection, and He has spent that time telling His disciples about the coming kingdom of God (Acts 1:3). Any hope that this kingdom includes an Israel freed from Roman rule and twelve thrones for the twelve apostles (Luke 22:30) now rises into the sky with Jesus.

God is often represented by clouds in the Bible. In Exodus, a pillar of cloud led the Israelites through the wilderness (Exodus 13:21). When the Israelites camped at Mt. Sinai, God covered the mountain in cloud and smoke to show the people the authority He was giving Moses (Exodus 19:9, 16–18). When Solomon brought the ark of the covenant into the new temple, God filled the whole building with a cloud of His glory so thick the priests had to flee (1 Kings 8:10–11). When God showed Peter, James, and John the glory of Jesus during the transfiguration, He spoke to them from a cloud (Mark 9:7). And when Jesus will return, for both the rapture (1 Thessalonians 4:16–17) and the second coming (Revelation 1:7), He will come with clouds.

All such cases illustrate the shekinah glory of God—the glory of God that dwells with His people. God’s glory is so great we can only experience it if it is veiled as if by clouds. Soon, we will see God clearly (2 Corinthians 3:12–18).

Verse 10. And while they were gazing into heaven as he went, behold, two men stood by them in white robes,

The disciples are standing outside near Bethany, two miles east of Jerusalem, and they are stunned. Forty days ago, their master Jesus rose from a horrific death on a cross. Now, He has just ascended into heaven. They have their orders: go to Jerusalem and wait for the Holy Spirit (Acts 1:4–5), but for now, they need to take a moment to re-orient their thinking.

The two men who greet them are most likely angels, though the text doesn’t say so specifically. That there are two of them goes back to the Mosaic Law. In Deuteronomy 19:15, two witnesses are required for a conviction of the law. When Jesus sent out the disciples to preach, cast out demons, and heal the sick, He did so in twos (Mark 6:7–13). He did so again when He sent out seventy-two of His followers to prepare the towns He planned on visiting (Luke 10:1).

Two angels greeted the women who visited Jesus’ tomb on the morning of the resurrection (Luke 24:4), although apparently only one spoke (Matthew 28:2–7; Mark 16:5–7). And when Mary Magdalene told Peter and John that the tomb was empty, they both ran to check (John 20:2–3).

Most of the witnessing in the book of Acts is done by two or more. Paul and Barnabas are together during the first missionary journey (Acts 13—14). On the second, Paul takes Silas and Barnabas takes his cousin John-Mark (Acts 15:39–40). It may be that Athens is the only time Paul ministers alone, as he had to flee Berea without warning (Acts 17:13–34). It’s not a bad idea to minister in pairs or small groups. As Solomon said, “And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken” (Ecclesiastes 4:12).

Verse 11. and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”

The disciples are staring off into the sky, watching the spot where clouds took Jesus away, when two men in white robes break their stupor (Acts 1:10). Jesus’ role as a physically-visible member of the Trinity working on earth is over; it is time for the Holy Spirit (John 16:7), but He still has a role. Specifically, He will honor Stephen (Acts 7:56) and confront Saul/Paul (Acts 9:5).

But Jesus will return, and the men, presumed to be angels, tell His disciples that His coming will be much like His leaving. In the end times, before the tribulation begins, “the Lord [Jesus] himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:16–17). At the end of the tribulation, when Jesus comes to destroy the Antichrist and his army and set up His millennial kingdom, Jesus will again come with the clouds (Revelation 1:7). In the past, God used clouds to shield His people from His glory (Exodus 19:9, 16–18; 1 Kings 8:10–11). In the future, when Jesus returns, “he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen” (Revelation 1:7).

Jesus did not go into outer space, in the way we think of the region beyond earth’s atmosphere. Heaven is from the Greek root word ouranos. It gives the idea of being above or lifted. That Jesus was taken into the sky acts as a metaphor for His ascendance to the spiritual realm where God exists. In other applications, “heaven” means the new earth where God-followers will live in eternity (Revelation 21—22) or outer space (Genesis 22:17).

The angels call the disciples “men of Galilee” because the eleven remaining, like Jesus, were from the district of Galilee (Mark 1:16–20; 2:13–14; John 1:43–45; 21:2). When the Holy Spirit comes upon them and they start preaching the gospel in all different languages, the people will be stunned to hear the accent of one of the most insignificant districts in the whole Roman Empire (Acts 2:7–8).

Verse 12. Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day ‘s journey away.

Jesus took the disciples “as far as Bethany” (Luke 24:50), told them to expect the Holy Spirit (Acts 1:5), and rose into the clouds (Acts 1:9). While the disciples stood stunned at the sudden departure of their teacher and friend, two men, presumably angels, broke their reverie, telling them Jesus would return in the same way (Acts 1:10–11).

The Mount of Olives is actually a ridge with three summits, stretching two miles north to south, east of Jerusalem. Bethany is on the far, east side, about a mile and a half from Jerusalem. A Sabbath day’s journey is less than a mile, so the exact travel of the disciples is unclear.

The Mount of Olives holds a significant place in the life of Jesus. It is where He started His ride in the triumphal entry (Matthew 21:1) and where He and the disciples slept from that day until the crucifixion (Luke 21:37). After the Last Supper, Jesus took the disciples to the garden of Gethsemane on the Mount of Olives where He was betrayed by Judas, abandoned by His friends, and arrested (Matthew 26:36, 47–56). And when Jesus returns, “his feet shall stand on the Mount of Olives that lies before Jerusalem on the east, and the Mount of Olives shall be split in two from east to west by a very wide valley” (Zechariah 14:4), inaugurating Jesus’ destruction of the Antichrist and His reign in the millennial kingdom.

The disciples no longer have the immediate presence of Jesus, but they have each other. They will join in an upper room and pray, about 120 people total (Acts 1:13–15). Before they even receive the Holy Spirit, the first task of the incipient church is to seek God’s guidance.

Context Summary
Acts 1:12–26 records what happens when the Jesus-followers pray. Jesus has ascended (Acts 1:9). The Holy Spirit is coming (Acts 1:5). The apostles don’t really know what these things mean, but they know where to start. They join the other Jesus-followers in Jerusalem and start praying. The next order of business is to find a replacement for Judas Iscariot, who betrayed Jesus (Matthew 26:14–16, 47–50) and then hanged himself (Matthew 27:3–10). The remaining eleven apostles don’t know this yet, but their third task will literally be to change the world.

Verse 13. And when they had entered, they went up to the upper room, where they were staying, 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.

During the account of Jesus’ ascension, the apostles (Acts 1:2) are mentioned, but it’s likely there are many more witnesses. When the group of 120 determine who should replace Judas in the Twelve, one of the requirements Peter gives is that the man must have been with them “from the baptism of John until the day when [Jesus] was taken up from us” (Acts 1:22). But to refresh the memory of Theophilus (Acts 1:1), to whom Luke also addressed his Gospel, Luke lists the remaining eleven main disciples.

Peter and Andrew met Jesus on the Jordan, where John the Baptist was teaching (John 1:35–42) although Jesus didn’t formally call them until they were back in Galilee, fishing (Mark 1:16). Jesus also called the brothers James and John on the Sea of Galilee while they were mending their nets (Mark 1:19–20). Jesus called Philip in Galilee, and Philip brought Nathanael with him (John 1:45–49). Sometimes, Nathanael is called “Bartholomew” (Matthew 10:3; Mark 3:18; Luke 6:14).

Thomas is one of the Twelve, but Scripture gives no explicit information about His calling by Jesus (John 11:16; 14:5; 20:27–28).

Matthew (Matthew 9:9), sometimes called Levi (Mark 2:14), was a tax collector near Capernaum when Jesus called him. James, son of Alphaeus (Matthew 10:2–3), is sometimes called James the Less or James the Younger (Mark 15:40). Simon the Zealot is sometimes called Simon the Canaanite (Mark 3:18). Judas the son of James (John 14:22) is also known as Thaddeus (Matthew 10:3; Mark 3:18). The Philip mentioned is not the Philip who will later be one of the first deacons (Acts 6:5) and a great evangelist (Acts 8:4–12, 26–40; 21:8).

Jesus originally chose twelve disciples, and the group in the upper room will choose a replacement for Judas (Acts 1:15–26). These twelve will be the apostles of the church, and no one will replace or succeed them. When Jesus comes into His kingdom, they will judge Israel from twelve thrones (Matthew 19:28). But their immediate call is to establish the church. They will teach (Acts 2:42), perform miracles (Acts 5:12), be arrested (Acts 5:17–18), be persecuted (Acts 5:40), and die (Acts 12:1–2). In fact, church tradition says that all but John will die as martyrs, and John will survive being boiled in oil. The honor they receive by founding the church will come at a great cost.

Verse 14. All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers.

“One accord”—translated as “one mind” in the NASB—is from the Greek root word homothymadon. It brings to mind many notes in harmony or several beings moving forward gracefully. It is one of the defining characteristics that God intends for the church. God founds the church on “the unity of the Spirit in the bond of peace” (Ephesians 4:3). The church is based on one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father (Ephesians 4:4–6). It is to be characterized by “all humility and gentleness, with patience, bearing with one another in love” (Ephesians 4:2).

The people in the room know each other but were not always of one mind. The eleven remaining disciples are starting to realize leadership is not about authority and power but sacrificial service, as Jesus exemplified on the cross (Mark 10:35–45). In a culture that minimized women, Jesus honored them, and they are there, as well. Included are probably Mary Magdalene, Mary the mother of James, Salome, Joanna, and others not named (Mark 16:1; Luke 24:10). Of course, Jesus’ mother, Mary, is there.

That Jesus’ brothers are present is incredible. They are mentioned in the Gospels only a few times, and never in a flattering light. While Jesus was teaching, they came with Mary to take Jesus back to Nazareth, fearing the older brother had lost His mind (Mark 3:21, 31). Then they cajoled Jesus about going to Jerusalem, knowing the Jewish leadership was trying to kill Him (John 7:1–8). Two of them, at least, are now saved. We know that James, the leader of the church in Jerusalem (Acts 15:13–21; 21:18) and the author of the book of James is one. Scholars believe the author of Jude is another.

There is no way the apostles, the devout women, Jesus’ brothers, and the other disciples of the 120 can sit in unity unless God is at their center. They will wait about nine days between Jesus’ ascension and the coming of the Holy Spirit. They spend this time in the upper room, praying, and in the temple, worshiping and blessing God (Luke 24:52–53). Worshiping and seeking one God makes all believers one people.

Verse 15. In those days Peter stood up among the brothers (the company of persons was in all about 120) and said,

Jesus-followers in Jerusalem are gathered, waiting for the baptism of the Holy Spirit, as Jesus had instructed them to do (Acts 1:4–5). In the nine days between Jesus’ ascension and the coming of the Holy Spirit, the disciples devote themselves to prayer (Acts 1:14) and worship (Luke 24:52–53). It’s interesting to note that Jewish tradition says that while ten Jews are needed to establish a synagogue, 120 Jews are needed for a Jewish community.

While they wait, Peter takes his place as leader. He is an interesting showcase of what the Holy Spirit can do with our natural abilities. During Jesus’ ministry, Peter often acted as the disciples’ spokesman, but his words were rarely tempered by spiritual understanding. At one point, Jesus even told him his words were from Satan (Mark 8:31–33).

Before the ascension, Jesus had breathed on the disciples and given them a temporary measure of the Holy Spirit (John 20:22). We can only assume that Peter’s words here are because of that gift. He now stands and considers their present circumstances. Judas Iscariot is dead. He sees the correlation in the Old Testament, specifically Psalm 69:25 and Psalm 109:8 (Acts 1:20). And so, they need to find a replacement.

Jesus singled Peter out for a special purpose, as a kind of figurehead or metaphor for the spreading of the gospel (Matthew 16:18–19). Peter will go on to be a great speaker (Acts 2:14–41; 3:11–26; 4:8–12, 19–20; 10:34–43). And he will be present at the first mass conversions of Samaritans (Acts 8:14–17) and Gentiles (Acts 10:44–45). With the guidance and power of the Holy Spirit, Peter is growing into the role God has planned for him.

Verse 16. “Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus.

After Jesus’ ascension, about 120 of His followers wait in Jerusalem for the coming of the Holy Spirit (Acts 1:5, 15). They spend their time praying (Acts 1:14) and worshiping God (Luke 24:52–53). In one of those prayer sessions in an upper room, Peter stands and addresses the group. The Holy Spirit has given him clarity about one issue they must address. Judas Iscariot, one of the original twelve apostles, must be replaced. He betrayed Jesus and is dead by his own hand (Matthew 27:5). The Twelve are now eleven.

This turn of events was not a surprise to Jesus. During the Last Supper, Jesus had warned the disciples that one of them would betray Him. He identified the betrayer by handing him bread (John 13:21–26). Furthermore, Peter points out that David had prophesied the treachery. Long ago he had written, “For it is not an enemy who taunts me—then I could bear it; it is not an adversary who deals insolently with me—then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend” (Psalm 55:12–13).

After Jesus had given Judas the piece of bread, Satan entered into the wayward disciple. Jesus dismissed him, and Judas left the fellowship of the men he’d traveled with for three years (John 13:27–30). He had already arranged to deliver Jesus to the Jewish leaders in exchange for thirty pieces of silver (Matthew 26:14–16). He gathered a crowd of guards and servants of the chief priests and elders. He knew Jesus would take the disciples to the Mount of Olives, where they have been sleeping all week (Luke 21:37). It would be dark, the disciples would be confused, and the Jewish council would finally have their chance to arrest and try Jesus (Matthew 26:47–56).

Verse 17. For he was numbered among us and was allotted his share in this ministry.”

Peter is recounting the story of Judas Iscariot to the group of 120 Jesus-followers who are in Jerusalem, waiting for the Holy Spirit (Acts 1:5, 15). Judas betrayed Jesus to the chief priests and elders (Matthew 26:47–56), but he betrayed his fellow disciples, as well. He was “numbered among” them, meaning he was included in all the rollcalls of the Twelve disciples (Mark 3:16–19; Luke 6:13–16). He joined in their ministry when Jesus sent the Twelve out to teach, heal, and expel demons (Mark 6:7–13). He was included in the Twelve who would receive thrones in Jesus’ kingdom and the responsibility to judge Israel (Matthew 19:28). Ironically, Isaiah pointed out that Jesus was “numbered with the transgressors” (Isaiah 53:12)—a reference to His death, but foreshadowed by His association with Judas.

But the Gospels also hint at Judas’ serious character flaw. Six days before the crucifixion, Mary of Bethany anointed Jesus’ feet with sweet ointment and wiped them with her hair. It was the day that the families first anointed the lambs they’d chosen to sacrifice for Passover. Judas, however, completely missed the symbolism. All he could think of was the three hundred denarii the perfume could have been sold for. In his grumblings, he mentioned the money should have gone to the poor. In reality, he held the disciples’ money, and he wanted it for himself (John 12:1–8). In retrospect, it is little wonder that, days later, he sold Jesus to the Jewish leaders for silver (Matthew 26:14–16).

Peter knows that Judas’ betrayal was predetermined by God, even planned by God (John 17:12). But he also acknowledges the personal side of the issue: how the people sitting in that room are affected. God’s plan is perfect, but rarely easy; it’s important to allow ourselves permission to feel that hurt, and to acknowledge it.

Verse 18. (Now this man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle and all his bowels gushed out.

Verses 18 and 19 are an aside—a footnote from Luke. He is adding additional details to Peter’s depiction of Judas’ betrayal of Jesus, and Judas’ subsequent death. Peter’s audience doesn’t need the extended version, as they most likely had heard all the details. Luke feels Theophilus, as one who was not there for those experiences, needs more context.

Matthew’s account of Judas’ death is somewhat circumspect. He describes how Judas realized Jesus would be executed and tried to return the blood money. When the Sanhedrin refused to take the money or exonerate him, he threw the silver into the temple and hanged himself. The chief priests determined that since the money was tainted, it couldn’t remain in the temple coffers. So they bought a field as a burial ground for foreigners (Matthew 27:3–10).

Luke, a doctor, gives a more detailed account. Apparently, Judas’ body fell from its hanging place. It’s entirely possible that he’d been left there—either undiscovered or deliberately ignored—for some time. In such a case, gasses would have collected in Judas’ abdomen. The impact of the corpse hitting the ground apparently caused his stomach to burst open. Luke also insinuates that when the chief priests bought the land, they did so in Judas’ name.

“The reward of his wickedness” refers literally to the thirty pieces of silver Judas received for betraying Jesus (Matthew 26:14–16). Figuratively, it insinuates Judas’ gruesome death outside a saving relationship with Jesus. Incidentally, thirty pieces of silver is the amount of money the owner of an ox had to give the owner of a slave the ox killed (Exodus 21:32). It is as if the Sanhedrin uses the Roman government as their murderous beast of burden and Judas uses Jesus as his slave—just another way to make money.

Verse 19. And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.)

In the middle of Peter’s account of Judas’ death, Luke adds details for Theophilus (Acts 1:1). First, he more fully describes what happened to Judas. While Matthew merely mentioned Judas hanged himself (Matthew 27:3–10), Luke adds that Judas’ corpse fell and the impact burst open his gut, spilling out his intestines (Acts 1:18). Now, Luke includes the Greek name of the field, which the Jews in Jerusalem would have known by the Aramaic.

It’s unclear what Judas thought was going to happen when he betrayed Jesus to the chief priests and elders of the Sanhedrin, the ruling Jewish council. He received his payment, thirty pieces of silver, ahead of time (Matthew 26:14–16), and waited for a dark, quiet moment when he knew where Jesus would not be surrounded by a crowd. The Sanhedrin had intended to wait until after the week-long Feast of Unleavened Bread, which directly followed the Passover. They knew that Jesus had many followers, or at least fans, in Jerusalem who could riot (Matthew 26:3–5).

But they were not as in control of the situation as they thought. At the Last Supper, Jesus directed Judas, now possessed by Satan, to start the process (John 13:27). Late that night, Judas gathered guards and servants of the chief priests and elders and took them to the Mount of Olives where he knew Jesus and the disciples would be relatively removed from the crowds (Luke 21:37).

This was all according to Judas’ plan…at first. We don’t know what changed Judas’ perspective. After Judas realized that Pilate had sentenced Jesus to death, Judas was horrified. We don’t know if he thought Jesus would “just” be beaten. Perhaps Judas expected Jesus to once again escape as He had done before (Luke 4:28–30; John 8:59; 10:39). Perhaps Satan, who had possessed him at the Last Supper, finally left, leaving Judas’ mind clearer. Some interpreters suggest Judas thought the arrest would force Jesus to take up arms against His enemies.

Whatever happened in Judas’ mind and heart, he tried to return the silver, but was denied. While he hanged himself, the chief priests used the money to buy a field and called it Akeldama. Somewhat fittingly, they used it for a cemetery.

Verse 20. “For it is written in the Book of Psalms, “‘May his camp become desolate,and let there be no one to dwell in it’; and “‘Let another take his office.’

After a brief interlude in which Luke gave Theophilus (Acts 1:1) more detail on the death of Judas (Acts 1:18–19), he picks up again with Peter’s speech to the 120 disciples who are sitting in the upper room, waiting for the Holy Spirit (Acts 1:5, 1:15).

While following Jesus, the disciples had a hard time seeing where their Scriptures, our Old Testament, fit in to Jesus’ ministry. They believed Jesus to be the great Messiah and King. However, they assumed that meant a conqueror-warrior who would free Israel from Roman oppression and bring in a golden age for the Jews. They didn’t realize Jesus’ kingdom is yet to come, but first He had to be the Suffering Servant of Isaiah 53. Now, with the temporary gift of the Holy Spirit (John 20:22), Peter begins to see more clearly.

First, Peter references Psalm 69. David is listing the abuses he endured from those who were trying to destroy him with lies and force him to repay what he did not steal (Psalm 69:4). He says he became a stranger to his brothers (Psalm 69:8), much like Jesus (Mark 3:21, 31), and that his oppressors gave him “sour wine to drink” (Psalm 69:21), which Jesus experienced on the cross (Matthew 27:48).

The quote is from Psalm 69:25. David prayed that the camp of his enemies who wrongly persecuted him would be abandoned. Applied to Judas, this is fulfilled almost poetically, as his estate, the thirty pieces of silver, was used to buy land for a cemetery (Matthew 27:3–10).

The following quote is from Psalm 109, an imprecatory psalm in which David calls for extreme prejudicial judgment against his deceptive accuser. The request for another to “take his office” (Psalm 109:8) is tame compared to some of David’s other requests, but it applies to the people sitting in the upper room.

“Office” is from the Greek root word episkopē from which we get our word episcopal. In church government, an episcopate church is one that has a single leader as opposed to a presbyterate church which is ruled by a board of elders. One’s “office” is that over which they have authority to inspect and manage. Jesus promised the twelve disciples that when He reigns they will “sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). Since Judas was disqualified from such a service, the remaining apostles need to find a replacement.

Verse 21. So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us,

Peter is explaining to the 120 Jesus-followers in the upper room that, before the Holy Spirit comes, they need to find a replacement for Judas Iscariot. Peter has shown through Old Testament Scripture that Judas’ position needs to be filled (Acts 1:20) in part because Jesus specified that the twelve apostles would judge the tribes of Israel from twelve thrones (Matthew 19:28).

Jesus originally chose His twelve disciples knowing that Judas would betray Him (John 6:70). It is consistent in Jewish history for the specific identities of God’s chosen to change. Jacob was the father of twelve sons who became the patriarchs of the twelve tribes of Israel, but not in a simple or clean way. Near his death, Jacob adopted Joseph’s two sons, Ephraim and Manasseh, leaving Joseph out of the mix but ending up with thirteen tribes (Genesis 48:1–22). During the Israelites’ stay at Mt. Sinai, God withdrew the Levites for His own special use, returning the count to twelve (Numbers 1:47–54). When the 144,000 will be chosen during the tribulation, 12,000 from each tribe, Ephraim will be named as Joseph, Levi will be included, and Dan will be strangely absent (Revelation 7:5–8).

Peter sets the qualifications for Judas’ replacement. Jesus had said the apostles will be His “witnesses” (Acts 1:8), so they need someone who has witnessed Jesus. Throughout Jesus’ three-year ministry, the Twelve disciples followed Him wherever He went, but they usually weren’t alone. Regularly, crowds joined them, even when they weren’t wanted (Matthew 4:23–25; Mark 3:7–10). Some people would have stayed as long as they could, traveling with Jesus like groupies traveling with their favorite band. Peter’s first requirement is that Judas’ replacement was a part of this crowd. He goes on to say the man must have been with them from the day of Jesus’ baptism by John the Baptist until the ascension. After consideration, the group concludes there are two qualified candidates (Acts 1:22–23).

Verse 22. beginning from the baptism of John until the day when he was taken up from us — one of these men must become with us a witness to his resurrection.”

A few days after Jesus’ ascension (Acts 1:9), 120 of His followers are gathered in an upper room in Jerusalem, praying for guidance (Acts 1:13–15). In the midst of this particular meeting, Peter stands and reveals what the Holy Spirit has directed them to do. Jesus chose twelve disciples, but one of them, Judas Iscariot, is dead. It is the responsibility of this group to choose his replacement from those present. He must have been with them during the span of Jesus’ ministry (Acts 1:21). Here, Peter specifies the timeframe: from Jesus’ baptism by John the Baptist (Matthew 3:13–17) until Jesus’ ascension.

Why this particular timeframe? In Jesus’ last commission to the apostles, He tells them, “you will be my witnesses” (Acts 1:8). Judas’ replacement must have witnessed Jesus’ ministry. At Jesus’ baptism, God spoke down, “This is my beloved Son, with whom I am well pleased” (Matthew 3:17). Jesus summarized His miracles to John the Baptist’s disciples in Matthew 11:5: “The blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.”

Most importantly, the twelve apostles have to be witnesses to Jesus’ resurrection. Jesus visited His followers for forty days after the crucifixion, showing them “many proofs” that He was alive (Acts 1:3). Paul will later explain that without Jesus’ resurrection, there is no point to Christianity (1 Corinthians 15:12–19). Without the resurrection of Christ, we’re just asking for troubles on earth with no promise of anything better after death (1 Corinthians 15:30–32).

Coincidentally, the period from Jesus’ baptism to His resurrection is the only span covered by all four Gospels—Mark and John start at Jesus’ baptism. The twelve apostles are still witnessing to us today.

Verse 23. And they put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias.

The group of 120 Jesus-followers praying in an upper room in Jerusalem (Acts 1:12–15) look over their number and find two who are qualified to replace Judas Iscariot as an apostle. Only two others were with Jesus during His baptism, traveled with Him and the disciples during His ministry, and saw Him after the resurrection (Acts 1:21–22).

These specific requirements disqualified a lot of good men and women. James, Jesus’ brother, did not follow Jesus’ ministry and only came to believe He was the Messiah after the resurrection (1 Corinthians 15:7). But James becomes the leader of the church in Jerusalem. It’s possible Stephen and Philip are there. Both of these men will be chosen in the first group of deacons (Acts 6:1–7). Stephen will have a significant role as the first martyr (Acts 7), and Philip will be a powerful evangelist (Acts 8:4–40). Several women are there, as well—women who had important roles in Jesus’ ministry. But being one of the twelve apostles is not their role in the church.

Not much is known about the two men who are nominated. “Barsabbas” is Aramaic and means “son of God’s will” or “son of Sabbath.” It may be a nickname, meaning he devoutly follows the Sabbath. Joseph is his proper name, but like many at that time, he also has a Roman name, Justus. Eusebius says Matthias was one of the Seventy (Luke 10:1–12, 17–20). When the group in the upper room casts lots, Matthias is chosen (Acts 1:26).

Verse 24. And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen

The 120 followers of Jesus have been praying for days. Peter has given direction that they need to find a replacement for Judas Iscariot so the apostles number twelve again. After listing the qualification, two men are proposed: Joseph Barsabbas and Matthias (Acts 1:12–23).

Now the group prays again. God promises that if we pray for wisdom, He will give it to us (James 1:5). God knows the hearts of people where we only see on the surface (1 Samuel 16:7; Mark 2:8, 10:17–31; John 2:23–25). God knows who will make the best apostle because He already determined what work each man would do (Ephesians 2:10). Praying for potential leaders becomes a valued tradition in the church for roles like evangelists (Acts 13:2) and church elders (Acts 14:23). Even Jesus prayed before He picked out the Twelve (Luke 6:12–13).

Literally, the verse says, “You, Lord, heart-knower of all…” “Heart-knower” is from the unique Greek word kardiognōstēs. God is the only being whose identity and character include the knowledge and understanding of our thoughts, feelings, desires, and intentions. As such, only He can know whether Joseph or Matthias is the right man to replace Judas and take his responsibilities (Acts 1:20). The only other place “heart-knower” is used is in Acts 15:8 when Peter affirms that when it comes to inherent righteousness, Jews are no different than Gentiles.

Verse 25. to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.”

The spiritual explanation for Judas is complicated. Jesus knew from the beginning Judas would betray Him (John 6:70). Judas did not commit the act of betrayal until he was possessed by Satan (John 13:27). But Judas had already demonstrated his greed (John 12:1–6). And he coordinated to betray Jesus a week before Satan pushed him to complete the act (Matthew 26:14–16). So, while Judas was always destined to be the “son of destruction” (John 17:12), it was always Judas’ choice to turn aside and betray Jesus.

Judas was a part of Jesus’ ministry on earth. He did follow Jesus with the other eleven for about three years, and he went off with them to heal, cast out demons, and preach Jesus’ message (Mark 6:7–13). Jesus had bigger plans for the apostles, however. He promised that the Twelve will “sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28) and that their names will be on the twelve foundations of the New Jerusalem (Revelation 21:14).

The ministry Peter is talking about, however, is to be Jesus’ witness to Jerusalem, Judea and Samaria, and the ends of the earth (Acts 1:8). “Witness” is from the Greek root word martys. It refers to someone who will vow to what he has seen. Martys is also the origin of our word “martyr.” A witness is someone who is willing to die in the mission of telling what they know about Jesus. According to church tradition, all the apostles except John will be martyred for their faith, including Judas’ replacement.

“Take the place” is from the Greek root word lambanō. It doesn’t mean just to fill an empty position but to take hold of something and be identified with it. Judas was unable to fully take hold of Jesus and be identified as his faithful disciple. “Turned aside” is from the Greek root word parabainō which in other passages is translated “transgress.” It means to pass by, neglect, or abandon. Judas abandoned the place he was to have by Jesus’ side. Instead, his “place” became the cemetery the chief priests purchased with his thirty pieces of silver (Matthew 27:3–10).

Verse 26. And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.

One hundred twenty Jesus-followers wait in an upper room in Jerusalem for the coming of the Holy Spirit (Acts 1:5, 15). After prayer and consideration, they have identified two men, Joseph Barsabbas and Matthias, who are qualified to replace Judas Iscariot as one of the twelve apostles. Both men witnessed Jesus’ ministry from His baptism to His resurrection (Acts 1:21–22). Now the group needs to know which one God has chosen.

The practice of casting lots was an honored tradition in Israel for determining the will of God. Unlike fortune telling or scrying, God ordained and directed the Urim and Thummim that were kept with the high priest (Leviticus 8:8). Lots were used often in the Old Testament, most importantly in dividing up the Promised Land to the twelve tribes (Joshua 18:6). In this case, the names of Joseph and Matthias are probably written on stones and placed in a jar. The jar is shaken until one of the stones comes out.

This is the last recorded case in the Bible of God’s people using lots. Within days, the Holy Spirit will come upon this room and permanently dwell inside the hearts of the people (Acts 2:1–4). As Jesus promised, the Holy Spirit will guide Jesus-followers into truth; lots are no longer needed (John 16:13).

There is great discussion as to whether God really wanted Matthias to be the twelfth apostle or if he was a placeholder until Paul was converted. Everything points to Matthias. Although Paul saw Jesus after the resurrection (1 Corinthians 9:1), he did not witness Jesus’ baptism or travel with Him during His ministry, as Peter stipulated (Acts 1:21–22). There were many godly men and women in that room, and thousands more came after God sent the Holy Spirit. Each of them had specific roles, chosen by God (Ephesians 2:10). Matthias’ role is that of an apostle.

End of Chapter 1.

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