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CHAPTER Act_1:12-26
Act_1:13-14. They went up into an [the] upper room.—When the apostles returned to the city, they did not disperse, but with one accord continued together, and diligently prepared, with prayer and supplication, for the promised outpouring of the Spirit. For this purpose they went up into the upper room, that is, a chamber in the highest story of a certain house, immediately below the flat roof, where, remote from the tumult of the world, they could devote themselves without disturbance to their holy occupations. It was not a chamber in the temple, as some earlier interpreters have supposed, but was one that belonged to the private residence of an adherent of Jesus; for the statement in Luk_24:53, that, after the ascension, the apostles were continually in the temple, does not necessarily imply that in the present passage the temple is again to be regarded as the locality; still less do the two statements contradict each other, as Strauss and others maintain. The words in the Gospel can only mean, in accordance with all the circumstances of the case, that when all the people visited the temple, namely, at the usual hours of prayer, the apostles invariably came thither also; the present passage informs us that at other intermediate times, they abode in the chamber already described.—The names of the eleven apostles are here given in full at the commencement of the narrative, for the purpose of placing those in a prominent position who constituted the central point of the Church of Christ and to whom personally the promise of the Spirit had been given. They remained with one accord together, for “in union there is strength.” Still, they did not vainly imagine that they possessed any strength of their own; on the contrary, they deeply felt their weakness and poverty, and earnestly prayed for the power of the Holy Ghost which had been promised.—They were, moreover, not led by pride of office to draw a line of demarcation between themselves and others, but, on the contrary, cordially united in prayer and supplication with all others who believed on Jesus. And here three groups of believers appear, besides the apostles: (1) The women who had followed Jesus; some of them had attended him from Galilee to Jerusalem, Luk_23:49; among these Mary, the mother of Jesus, is alone expressly named; she is not again mentioned in the New Testament. (2) The brethren of Jesus, who had formerly (Joh_7:5) been, not for, but against him, but who now unquestionably believe on him. It is, moreover, worthy of observation, that the brethren of Jesus are here, on the one hand, plainly distinguished from, the eleven apostles, and, on the other, obviously placed in a certain connection with the mother of Jesus: hence it may be inferred, first, that brothers, in the direct sense of the word, and not cousins of Jesus, are meant, and, secondly, that no one of them was at the same time an apostle. (3) For the other disciples, see Act_1:15.
Act_1:15. a. About a hundred and twenty.—Besides the ἀðüóôïëïé , Act_1:2, the ãííáῖêåò and the ἀäåëöïὶ ôïí ͂ ̓ Éçóïí ͂, Act_1:14, a larger assemblage of ìáèçôáß appears before us, consisting of the whole number of those who received Jesus as their Master and Lord, and were willing to yield obedience to him. A meeting was held on one of those days, i.e., during the interval of ten days between the ascension of Jesus and the outpouring of the Spirit, at which about 120 individuals were present: this number doubtless includes the apostles, the brethren of Jesus, and other disciples; the last, of course, constitute the majority. This statement of the number has been regarded by some writers with suspicion, and been represented as inaccurate and unhistorical (Baur: Paulus, p. 57; Zeller: Apostelgesch, p. 117 f.), on the ground that it is in conflict with Paul’s words that Jesus “was seen of above five hundred brethren at once.” 1Co_15:6. Two considerations, however, show that his words by no means contradict the present passage: (1) Luke does not at all intend to state in the present passage the precise number of all the disciples of Jesus in the whole country, but simply to report the number of those who were present at this meeting, the object of which was to appoint in the company of the apostles a successor to the traitor Judas. (2.) Paul, on the other hand, does not specify, in the passage just mentioned, the place in which the Lord appeared to the 500 disciples. This event may have occurred in Galilee, where the great majority of the disciples of Jesus resided; a comparatively small number dwelt in Jerusalem, in which city even the apostles themselves had remained only in consequence of the express command of the Lord; see Lechler’s [the author’s] Apost. u. nachapost. Zeitalter. 2 Aufl. p. 275 f.
b. And in those days.—Peter stood up in the midst of the disciples, addressed them, and made a certain proposition. It is apparent that “he is the mouth of the Apostles and their corypheus,” as Chrysostom says; and, indeed, he occupies the first place in the list of their names in Act_1:13. Still, he does not himself regard his primacy in such a light as to assume the authority to supply the vacated twelfth apostolate, as if he possessed sovereign power; neither do the apostles believe that even they have, collectively, sufficient authority to fill a vacancy which had occurred in their number, by an act of their own, independently of the action of others. On the contrary, the apostles, in whose name Peter acts, submit this matter, which concerns their office and ministry, to the assembled disciples, in order that they all, as the Church, may deliberate, resolve, and act. Such a course was accordingly adopted; for those who appointed Barsabas and Matthias (Act_1:23), who referred to the two latter in their prayer (ver 24), and who, finally, gave forth their lots (Act_1:26), were, as it appears from the connection, not the apostles exclusively, but all the assembled disciples.—How different the conduct of Peter here is from that of his pretended successor in Rome! How readily he concedes liberty of action to the congregation of believers, at a time, moreover, when they had not yet received the gift of the Holy Ghost!
Act_1:16. Concerning Judas.—The address of Peter refers to two closely connected subjects: the departure of one apostle, and the necessity of appointing another in his place; he presents both in the light of the word of God. The circumstance that an apostle of the Lord could fall so deeply as to become a guide to them that took Jesus, and that he then died in so shocking a manner, might easily awaken grave doubts in the minds of others, and cause them to stumble. It was, therefore, of great importance that the whole subject should be placed in the proper light. This task Peter performed. He begins with the declaration that the circumstances must needs [ ἐäåé ] occur; they are not merely accidental, but constitute the fulfilment of prophecies which the Scriptures contain (Act_1:16; Act_1:20). David had—he continues—spoken prophetically, by the inspiration of the Holy Ghost, concerning Judas and the desolation of his habitation, and also concerning the appointment of another in his place. In the 109th Psalm, which, in the early ages of Christianity, was called the “Iscariotic Psalm,” and also in the 69th Psalm, David, the type in the Old Testament of the Redeemer, after certain very painful experiences, pours forth all his feelings: in the course of his complaints he also utters fearful imprecations in reference to those enemies who treated the Anointed of God unmercifully. He says, for instance; “Let their habitation be desolate; and let none dwell in their tents.” Psa_69:25. “Let his days be few; and let another take his office.” Psa_109:8. And as Jesus was the antitype of the sorely persecuted and devout king, so Judas was the antitype of those earlier enemies of God and his Anointed; in Judas, accordingly, the curse and also those imprecations were necessarily fulfilled. As Peter is fully convinced that these words in the book of Psalms were fulfilled in him who betrayed Jesus, he changes the plural into the singular when he refers to the sense of the language occurring in Psalms 69; he does not, however, intend to assert that David himself had consciously and distinctly referred exclusively to Judas and his apostleship; for he does not say here that David had spoken of Judas, but that the Holy Ghost had spoken prophetically by the mouth of David (Act_1:16) concerning Judas. This fact fully accords with the following view:—David expressed his own grief in those Psalms, and referred to his own enemies whom he well knew; but as he was at the same time animated by the Spirit of God, he uttered thoughts and words which would be actually fulfilled in the most perfect manner only in the experience of the Redeemer; hence Peter applies the words specially to the accursed traitor, of whose expulsion from office and horrible end any previous deposition from office would afford only a feeble image.
Act_1:17-20. He was numbered with [among] us.—In order to show that the prophecy in Psa_109:8 was really fulfilled in Judas, Peter mentions, in Act_1:17, the circumstance that the traitor had once been a fellow-apostle, without which the words could not be applied to him; and, in Act_1:18, he refers to the property of Judas which had become desolate in consequence of his awful death. He establishes the former declaration by adducing the fact that Judas had actually been enumerated among the Twelve and had obtained the ministry, that is, the apostolate, as the portion belonging to him. When Peter (for it is he who speaks in Act_1:18 ff. and not Luke in his own person) refers, subsequently, to the property of Judas, and then to his death, it cannot be denied that the words are so framed that, without the aid of the parallel passage in Mat_27:5 ff., it would have occurred to no one that Judas had perished by committing suicide (“hanged himself”), and that the “field of blood” had been purchased only after his death. The words before us undoubtedly seem rather to convey the idea that Judas had himself purchased that piece of ground, and had afterwards been killed by a violent fall. Nevertheless, no reasons of sufficient weight exist to sustain the assertion that the two passages contradict each other, or to countenance the theory that two positively divergent traditions are here indicated. For it is quite possible that Peter simply expressed himself rhetorically, as if Judas himself had purchased the field, which was, it is true, purchased only after his death, but for which payment was made with the wages of his treachery; and that the manner of his death, as here described, (falling headlong, ðñçíÞò , he burst asunder, etc.) can be easily reconciled with Matthew’s statement (suicide, by hanging himself) is well known [“by merely supposing what is constantly occurring in such cases, that the rope or branch from which he was suspended broke, and he was violently thrown, etc.,” (J. A. Alexander, ad. loc.) Tr.].—A certain gloom, intended by the speaker, hovers over the expression in Act_1:25, that Judas had gone to his own place; the words can convey no other sense than that Judas had gone to a place of condemnation, where an eternal curse and destruction are found.
Act_1:21-22. Wherefore … must one.—As it is now established, in consequence of the fulfilment of the prophecies already mentioned, that a vacancy had occurred in the place and office previously assigned to Judas, it is essential that this vacancy should be supplied, and the number Twelve be restored. It was, besides, indispensable that one of those men should be added to the Eleven as a witness of the resurrection of Jesus, who had continually associated with the apostles during the whole period of the Lord’s intercourse with the disciples, extending from the first appearance of John to the day of the Lord’s ascension. Peter mentions only one of the qualifications of those who are suited for the apostleship, namely, an uninterrupted association with Jesus and his disciples during the whole period of the Lord’s ministry. He is here primarily influenced by the consideration that the individual who shall be chosen, must be a witness of Jesus, and should therefore necessarily possess a personal and direct knowledge of the Person and the whole life and work of Jesus, as both an eye-witness and an ear-witness. This qualification, however, to which Peter gives prominence, is not merely of an external nature, as it might, at the first view, seem to be; for the steadfastness of any man who, from the beginning of the public ministry of Jesus to his ascension, had attached himself permanently to the company of the disciples, was undeniably an evidence of his inward state; it proved that such an individual possessed the qualities of fidelity and perseverance so eminently as to justify the act of giving him with confidence a special call to labor in the kingdom of God, as far as that call proceeded from men. The sentiments of one who had adhered to Jesus so long and so faithfully, and had fully attached himself to the disciples, had been subjected to a sufficient trial; it could not be doubted that the guidance and influence of Jesus had imparted to him a treasure of religious experience.
Act_1:23-25. And they appointed.—The choice of the twelfth apostle instead of Judas, is partly a human, and partly a divine act; the former was performed by the entire assemblage of about one hundred and twenty believers. They were convinced by the address of Peter, that the place of Judas ought to be supplied by another, and they concurred with him in the opinion that the candidate should have attached himself to Jesus and his disciples from the beginning. In accordance with this view, the assembled believers proceed to action, but confine that action to the nomination of two persons among the whole number of those who were qualified; these two men, who were both present at the time, were then directed to stand forth in the view of all ( ἔóôçóáí ). The number—two—proposed by the meeting could create no embarrassment, since the qualification which Peter had mentioned and the meeting had acknowledged as indispensable, could be readily, and, indeed, unerringly recognized. Neither the New Testament nor history furnishes us with any other information whatever respecting the two persons mentioned in Act_1:23, nor does either Matthias, who received the apostolate, or Joseph, the son of Sheba, who was surnamed Justus, afterwards re-appear. [Sheba occurs as a proper name in 2Sa_20:1, and de Wette, with others, thinks it probable that Bar-sabas is formed according to the analogy of Bar-jona, Mat_16:17, or Bar-jesus, Act_13:6, but no etymology that has yet been proposed, has been generally recognized as correct.—Tr.]. The conjecture is not well supported that the latter is identical with Joses Barnabas mentioned below in Act_4:36, since Luke does not there allude to the present passage, but rather introduces Barnabas as an individual who had not been previously mentioned.—The assembled believers did not regard themselves as authorized to take any additional steps, but submitted the ultimate decision respecting the particular individual to the Lord, because he was to be the Lord’s apostle. Hence, in the prayer which they offered to the Lord “who knoweth the hearts of all men,” and which was doubtless also pronounced by Peter as “the mouth of the disciples,” they besought the Lord to indicate by a sign, which one of the two men He had chosen. Commentators differ in opinion on the point whether this prayer was addressed to God the Father, or to the exalted Lord Jesus. Meyer, who adopts the former view, appeals to Act_15:7 ff., where Peter repeats the term êáñäéïãíþóôçò and applies it expressly to God, of whom he also says: ἐîåëÝîáôï äéὰ ôïí ͂ óôüìáôüò ìïí ἀêïí ͂ óáé ôὰ ἔèíç , etc.; this passage, however, does not refer to the choice of an apostle. The correctness of the second view—that the prayer was addressed to Jesus—appears from the following considerations; (1) In Act_1:21, Jesus is expressly termed ὁ êí ́ ñéïò , to which áí ̓ ôïí ͂ in Act_1:22 refers, whence it. appears that êí ́ ñéå in Act_1:24 is naturally to be referred to Jesus also; (2) As the individual who was to be chosen was designed to be an apostle of Jesus, the choice was obviously to be submitted to Jesus also; (3) As the Lord Jesus himself chose his apostles on earth (Act_1:2, ôïῖò ἀðïóôüëïéò - - ï * ò ἐîåëÝîáôï ; comp. Act_1:24, ÝîåëÝîù ), so, too, he chose on this occasion Matthias as an apostle by a direct act, although he had ascended to heaven, even as, at a later period, he chose Saul, Act_9:15; Act_9:17. If we, besides, compare the terms occurring in Act_1:17; Act_1:25 respectively [in both the same words, ôὸí êëῆñïí ôῆò äéáêïíßáò ôáí ́ ôçò .—Tr.], we receive the impression that as Judas had obtained “the lot of this ministry” by the choice which Jesus made of him, so one of the two disciples now nominated would also receive “the lot of this ministry” by the special choice of Christ.
Act_1:26. a. They gave forth their lots.—The resort to the lot for the purpose of reaching a decision, was in conformity to the usage prevailing under the old covenant. Tablets, on which the names of Joseph and Matthias were written (but not dice, as some have supposed), were employed; these were shaken in the vase or other vessel in which they had been deposited, and the lot which first fell out ( ἐðåóåí ). furnished the decision; the best illustrations of the latter will be found in 1 Chronicles 24 ff., and 1Ch_25:8 ff. The lots were annually cast, under the old covenant, upon the two goats, when the day of atonement arrived, Lev_16:8; Moses commanded that the land of Canaan should be divided by lot, Num_34:13; the command was subsequently obeyed, Jos_14:2; Jos_18:2. This assignment of different portions of the territory to the tribes of Israel specially occurred to the apostles as a type: the office of an apostle was, in one sense, the inheritance which a particular individual obtained—the lot that fell upon him ( êëῆñïé , Act_1:17; Act_1:26).—But the apostles and the assembly of believers did not proceed to cast lots until they had themselves decided conscientiously in accordance with their personal knowledge, as far as any human decision could avail. It was only the final word—that word which required a previous glance into the heart—which they besought the Lord to pronounce through the lot. They were the more easily disposed to adopt this course, as the Spirit had not yet been poured out upon them; but after that event, the lot was never again employed. When all these circumstances are considered, no abuse of the lot can be justified or even be extenuated by an appeal to the present case.
b. And the lot fell upon Matthias.—It has been asserted by some writers that this whole procedure—the substitution of Matthias as an apostle in place of Judas—was premature and in opposition to the will of God, since Paul had been appointed to take the place of Judas as an apostle, although the call was actually given to him only at a later period. This view has again been advocated quite recently by Stier (Reden der Ap. 1861, I. 15. [Discourses of the Apostles, 2d ed.]), but no valid arguments whatever can be adduced in favor of it. Not the least indication is given at any time that God had signified his disapprobation of this election; for the circumstance that the labors of Matthias are not afterwards mentioned, as little proves that he was not a genuine and true apostle after the heart of God, as the silence observed with respect to the labors of several of the Twelve would prove that they, too, did not possess the true apostolical character. And with regard to Paul, the view referred to above [“Paul was, in place of Matthias, or, more accurately, of Judas, the true Twelfth apostle,” Stier, loc. cit.—Tr.], is certainly erroneous; for Paul himself never claimed, on any occasion, that he was one of the Twelve, while, on the contrary, he makes a plain distinction between them and himself in 1Co_15:5. He cannot, indeed, be enumerated among them, since his call constituted him the Apostle of the Gentiles; he is thus obviously contradistinguished from the Apostles of the Jews (comp. Gal_2:9); he is “the Apostle of progress” (Lange), while the latter are those who presided at the original founding of the work.
2. Peter recognizes it (Act_1:22) as the great purpose of the vocation of the apostles that they should be witnesses of the resurrection of Jesus; the latter was the decisive act of God. That event attested the Person and crowned the Work of Jesus; it constitutes the foundation of the Christian’s faith. Not only was it originally the great and pre-eminently glorious fact of the history of redemption in the eyes of the first disciples, but it is still regarded in that light by all believers. What results could the incarnation of God, or the crucifixion of Jesus have produced, without this resurrection from the dead? Comp. 1Co_15:14-19. The resurrection of Jesus still affords a test in our day, whether, in essential points, an individual is in bondage to unbelief, or whether he offers his homage to the true faith. He who cannot prevail on himself to receive the fact of the resurrection of Jesus from the dead in faith, has not yet, even in a general respect, acquired a correct knowledge of the Son of God, for he does not know the living Christ.
3. While Peter demands, on the one hand, that the person who shall be elected, should have been regularly in the company of Jesus like the other disciples, from the baptism of John to the ascension, he assigns, on the other, certain allowable limitations of that personal knowledge of the life of Jesus which it is indispensable that an Apostle should possess. For if the thirty years which Jesus passed in calm retirement, undoubtedly contributed their share to the work of redemption, still, it is in the life, the acts and the sufferings of the Lord during the three years of his ministry that the foundation of our faith in him is to be sought. The fact that the narratives of the Evangelists refer almost exclusively to this period, and introduce only a few incidents belonging to that of the childhood of Jesus, fully agrees with this view.
b. From the mount called Olivet.—Not far from this mount the Redeemer endured his most awful agony of soul; but now he ascends from its summit victoriously to heaven; so near together, too, are the sufferings and the glory of the servants of Christ. Their battle-fields become the scenes of their triumph. (Apost. Past.).—Which is from Jerusalem a sabbath day’s journey.—As Mount Olivet was so near that the Jewish traditions permitted the disciples to visit it even on the sabbath, their continued abode in Jerusalem became endurable and even satisfactory. (Williger.).—In whatever spot the Christian now dwells, its distance from the mount of Olivet does not exceed a sabbath day’s journey; let him, therefore, daily go thither in spirit, especially when peaceful sabbatic hours visit him.
Act_1:14. These all continued with one accord, etc.—The ten days which intervened between the Ascension and Pentecost—between the departure of the Lord in the flesh and his return in the Spirit—constituted a memorable period of time; in some of its features it resembled the period which intervened between the death and the resurrection of the Lord. And yet the disciples now assemble under very different and far more happy circumstances. If they are again apparently as sheep having no shepherd, they are not filled with sadness and fear as once they were, neither do they weep for the Lord as for one who is dead. They know now that he lives, that he is enthroned in heaven, and that he is with his people alway, even unto the end of the world. They are again assembled in a secluded spot, but have not again shut the doors for fear of the Jews [Joh_20:19], neither do they tremble and flee as sheep when the wolf is coming. They are assembled together in calm expectation and with holy hopes in their souls; and they remind us of a group of children waiting in a darkened chamber on Christmas-eve, until the expected Christmas gifts shall have been duly arranged in the adjoining apartment. For in truth a season like Advent had now arrived for the disciples, in which they waited with blessed hope for the coming of the Lord in the Spirit.—What varied natural gifts, dispositions, gifts of grace, and spiritual tendencies, are represented by the names of these eleven Apostles! And yet the nature of each, however different the one may be from the other, is now sanctified and ennobled by the grace of Him who is able to employ each individual in his service to the praise of his glory. Even opposite features of character among them are beautifully tempered and associated in brotherly love under one Lord, so that they can exclaim: He is the Head, we are his members; He is the light, we are the reflection; He is the Master, we are brethren; He is ours, and we are his!—With the women, and Mary the mother of Jesus.—How well matured and purified in spirit must Mary be at this period, after the long and varied experience which followed the salutation of the angel! She whose soul was pierced through with a sword, was, nevertheless, blessed among women. [Luk_1:42; Luk_2:35]. With what tender love and devout reverence must not only John, to whom the Lord on the cross had given her as a precious legacy, but also all others, have looked on, and ministered to, this mother of their Lord! And yet, how unassuming the manner is in which she presents herself on this occasion also, when she is mentioned for the last time in the Scriptures! Her name is here the last of all, and not the first of those recorded by Luke; she prays with the others, not for them, as a handmaid of the Lord [Luk_1:38], not as a queen of heaven!—And with his brethren.—They, too, who had not at first believed in the divine character of Jesus, but had remained far from his kingdom, have now learned to prostrate themselves before the crucified and risen Lord, as Joseph’s brethren in an earlier age paid homage to their honored and powerful brother.—The blessed commemoration: I. The appropriate application of the blessing received; II. The appropriate prayer for further blessings. (Lisco.).
Act_1:15. And in those days Peter stood up.—He who had fallen so deeply as even to deny his Lord, has, nevertheless, the courage to speak of the treachery and dreadful end of Judas before all the brethren. For he was conscious that his sins were forgiven, and was influenced by the Lord’s words: “When thou art converted, strengthen thy brethren.”—“Whenever I look at Peter, my very heart leaps for joy. For although I am a poor sinner, Peter also was a poor sinner; if I should paint a portrait of Peter, I would paint on every hair of his head the words: ‘I believe in the forgiveness of sins.’ O Peter, if thou hast been saved, I, too, shall be saved.” (Luther).
He who daily obtains a clearer view of the multitude and heinousness of his sins, but whose conviction that the blood of Christ cleanses from all sin, at the same time increases in power, will always stand forth like Peter, and avail himself of every occasion on which he can perform any work to the praise of the glorious grace of his Mediator and Redeemer. (Ap. Past.)
Act_1:16-20. Concerning Judas, which was guide, etc.—Peter speaks of the grievous sin and horrible death of Judas with the greatest earnestness and candor, but also with devout sorrow and with gentleness. He speaks, too, with earnestness and candor of the treachery and the suicide of his fellow-disciple, who involved himself and his brethren in disgrace by his iniquitous conduct. Not a trace appears here of that unworthy desire which, in such painful cases, sometimes prompts men to conceal the truth and practise deception for the sake of avoiding a loss of honor; not a trace appears of apostolic pride or priestly pride of station, as if no blemish could be permitted to be seen in the character of those who are invested with the sacred office, or as if they were not amenable to civil laws nor pledged to respect public opinion. Peter, on the contrary, refers with a holy earnestness to the divine judgment which had overtaken the wretched man, and shows that even this painful event promoted by its results the honor of the one true God; his punitive justice appears in its majesty, and the prophecies which his word contains, were most remarkably fulfilled; thus the case of Judas enables Peter to give a solemn warning to all succeeding ages respecting the self-deception to which sin conducts. And yet Peter speaks of this “son of perdition” [Joh_17:12] in gentle tones, and with a sorrow not unmingled with pity. Not a trace appears of those uncharitable judgments which are often pronounced in such cases—not a trace of that haughty, self-exalting spirit with which Christians often look down upon a miserable self-murderer; no other feeling is here revealed save that of holy sorrow for the soul that is lost. Peter’s language is characterized by moderation both when he speaks of the treachery of Judas (“he was guide to them that took Jesus”), and when he speaks of his eternal lot (“he went to his own place”). In such a spirit we should remember our own infirmities, in every case in which others incur guilt, and apply Nathan’s words to ourselves: “Thou art the man!”
Act_1:21-22. Wherefore … must one, etc.—The term must [ äåὶ ] here refers not only to the necessity of supplying the vacant place of Judas, but also to the essential qualifications of the persons who shall be nominated. The levity and irreverence of the opinion that it is indeed an advantage when a teacher possesses the qualifications which are demanded in the Scriptures, but that these are not precisely necessary, since he may be an able pastor without acquiring them, are fully exposed by this divine oportet. (Ap. Past.)—Which have companied with us all the time, etc.—Two qualifications are here indicated: first, a certain measure of Christian knowledge; the individual who is chosen, must possess a direct personal knowledge of Christ’s Person and walk on earth; secondly, a certain measure of Christian fidelity; he must have faithfully adhered to Jesus during the whole period specified, without having ever gone back [Joh_6:66] or taken offence. Both of these qualifications are still required of those who are appointed to preach the Gospel and feed the flock of Christ—a living knowledge of the Lord, and sincere devotion to him.
A witness with us of his resurrection.—The testimony concerning the resurrection of Jesus comprehends every other important topic—his death, his life, and his doctrine; for without a statement of these points, the significance of his resurrection cannot be unfolded. And, further, that testimony constitutes the crown and glory of the preaching of Christ’s name; for while his doctrine is glorious and his life holy, and while his sufferings affect our feelings and his death deeply impresses us, still it was only when his resurrection occurred that he was declared to be the Son of God with power, and the Saviour of the world. [Rom_1:4].
Act_1:23. And they appointed two, etc.—Both possessed the qualifications which Peter had particularized; the selection of either for the office would have consequently been judicious. But those really tempt God who nominate incompetent persons under the pretext that God will nevertheless so order the course of events as to lead to the selection of the individual who is acceptable to him. (Ap. Past.).—Listen to the unison of the three chords which are struck at this election of a bishop! The sacred office directs that election in self-denying humility; the congregation yields a voluntary obedience and presents two chosen ones to the Lord; He, who is the sole patron of his Church, is entreated to designate the individual whom He has chosen as an offering for the extension of his kingdom. (Leonh. and Sp.).
Act_1:24-25. Prayed, and said, etc.—Teachers who have been given in answer to prayer, and whom devout prayer attended when they assumed office, enjoy the divine blessing, when they also themselves continue instant in prayer even to the end. (Ap. Past.).—Thou, Lord, which knowest the hearts, etc.—It is cheering to the heart to survey the intimate personal intercourse which the disciples maintain with the exalted Lord Jesus, unmoved as they are by the circumstance that their eyes no longer behold him. The election of the twelfth Apostle was so ordered as to be the first work which they on earth, and He in heaven, would unitedly perform in the Holy Ghost. (Besser).—Thou … knowest the hearts of all men—a description of our God and Saviour, of which the teacher of religion should never lose sight. We may so labor in the sight of men that our praises shall be loudly proclaimed, “but the Lord looketh on the heart.” [1Sa_16:7]. (Ap. Past.)
Act_1:26. And they gave forth their lots. The disciples desire that their prayer: “Lord—shew whether of these two thou hast chosen,” should be answered through the medium of the lot. They ask the Lord to reveal to them his will, and, as in the case of the other apostles in Galilee, so, now, to call and choose himself the twelfth apostle in the place of Judas. The employment of the lot, although a familiar practice under the old covenant (as when the land was divided by lot among the twelve tribes. Num_26:55, of which the twelve apostles were designed to be the representatives), is not once repeated in the Scriptures after the day of Pentecost; for, after the fulness of the Holy Spirit had been poured out upon the Church, the latter, in devout obedience, was guided by that Spirit into all truth. Now this “truth,” even in our day, is still no other than the revealed word of the Old and New Testaments. When we receive the word of God as a lamp unto our feet, and a light unto our path, we shall not walk in the night and stumble. When we humbly give heed to the leadings of the Lord, and in prayer commit our way to him, he conducts us in the paths of righteousness, and leads us by his Spirit into the land of uprightness. (Leon. and Sp.).
ON THE WHOLE SECTION.—Prayer, the weapon of the Church. (Starke).
Judas, an illustration of the deep guilt which an individual may contract, who begins well, but continues to yield obedience to a single sin. (Ibid.).
When may an individual be regarded as well fitted and prepared to assume the sacred office? I. When he faithfully adheres to Jesus and to his disciples; II. When Jesus himself dwells in his heart (Ib.).
The life of man, a journey to his eternal abode; I. There are two ways; II. Let us choose the narrow way! (Ibid).
The manner in which the welfare of the Church was secured at the election of Matthias; I. Whatever office an individual in the Church may receive, two points are of primary importance: Clear views of the divine will, and inviolable fidelity in the imitation of Christ; II. Among Christians, no election without prayer and the divine blessing; III. The lot justifiable as a means of excluding private influences, when both of the persons nominated were in all respects equal.
(Schleiermacher.). That the word of God is our only safe guide in difficult situations of life: I. It teaches us to consider even the most embarrassing relations in which we may be placed, as dispensations of Providence; II. It teaches us to form comprehensive and clear views of those circumstances which may aid us in finding the right way; III. It teaches us to pray in faith, and then submit the ultimate decision to the Lord himself. (Langbein).
The wages of sin, or, The awful death of Judas Iscariot: I. He should have remained Christ’s disciple; but he betrayed his Master; II. He should have administered a sacred charge; but he purchased the field of blood; III. He should have preached the name of the risen Saviour; but he committed suicide; IV. He should have received the Holy Ghost; but he was lost forever. (Florey).
The choice of Matthias by lot, an evidence of faith: a faith, I. Which even after painful trials confidently awaited the victory of the kingdom of Christ; II. Which fully recognized the lofty purpose and the significance of the apostleship; III. Which, conscious of its own weakness, in all things submitted the decision to the Lord. (Leonh. and Sp.).
The divine election: I. It proceeds from the free grace of God; II. It demands a mind and a walk of which God can approve. (Kapff.).
On looking upward to God, the Searcher of hearts; this practice, I. Humbles the heart; II. Strengthens the heart. (C. Beck: Hom. Rep.).
The disciples of the Lord, waiting for his Spirit: I. They obediently abode in Jerusalem, Act_1:13; II. They remained with one accord together, Act_1:14; III. They prayed, Act_1:14; (Lisco).
The Christian, waiting until the Lord shall be revealed: like the disciples, who abode in Jerusalem, I. He obeys, for he is full of faith: II. He dwells with others in unity, for he is full of love; III. He prays, for he is full of hope. (id.).
That even the apostasy of those who had received a special call to the ministry, cannot retard the progress of the kingdom of God on earth: I. The fact that such individuals at times apostatize, Act_1:15-20; II. The certainty that these occurrences cannot seriously retard the progress of the kingdom of God, Act_1:21-26. (id.).
The devout spirit and the harmony of the first disciples, an example for all ages: I. A devout spirit perpetuates and sanctifies the harmony of brethren: II. That harmony communicates new ardor and elevation to a devout spirit. (Lechler).
By what considerations should we be induced to persevere in prayer? By those derived, I. From our urgent wants; II. From the precious promises of God. (id.)
The sources of Christian energy and boldness, (as illustrated in the case of Peter): I. Deep views of our own sinfulness; II. An experimental knowledge of divine grace and the atonement of Christ, (id.).
Judas and Peter, viewed as monuments of divine justice and grace. (id.).
In what mode shall we judge and speak of the sins and punishments of others?—I. With candor and truth; II. With humility and self-examination; III. With grief, flowing from Christian love. (id.).
The gradual advances of sin, illustrated by the history of Judas. (id.).
The love of money, the root of all evil. [1Ti_6:10]. (id.).
The proverb; Ill-gotten, ill-spent. (id.).
The word of God, a light unto our path, [Psa_119:105]: I. It gives us right views of our experience of life; II. It makes known to us alike our general and our special duties.
The necessary qualifications of a teacher of religion: I. Accurate knowledge of the truth which is after godliness [Tit_1:1]; II. Personal communion with Jesus. (id.).
The office of a teacher, viewed as that of a witness.
Genuine prayer; it is, I. Full of reverence and humility, as in the presence of the divine majesty; II. Full of faith and confidence, as a conversation with the friend of our souls.
The lessons taught by the truth that the Lord is the Searcher of hearts: it conducts to, I. Humble self-knowledge; II. Child-like confidence in God. (ibid.).
Judas lost, Matthias chosen; I. Judas lost, (a) not on account of an antemundane divine reprobation, but (b) on account of his own transgression, which necessarily demanded (c) the action of the punitive justice of God; II. Matthias chosen, (a) not on account of any merit of his own (for wherein was he superior to Barsabas?), (b) but by the free grace of God, to which, however, (c) he devoutly subjected his own will and his whole life.
Barsabas the Just, [Justus, Act_1:23], and Matthias the Chosen One, or, My Grace is sufficient for thee! [2Co_12:9].
Matthias, numbered with the apostles, an image of him who assumes the office of the ministry with the divine blessing; three conditions must here be observed: I. The spiritual fitness of the individual, Act_1:21-22 : II. The regular external call, Act_1:23-24; III. The divine confirmation of the act, Act_1:25-26.
[The consultations of Christians: I. The spirit in which they are conducted; a spirit of (a) humble faith (prayer-hope); (b) brotherly love (forbearance); (c) humility (self-denial): (d) earnestness of purpose (deep interest); II. The action in which they result; it is distinguished by (a) a sincere concern for the honor of religion (choice of means); (b) disinterestedness (concern for the temporal and spiritual welfare of others;) (c) zeal; (liberality); (d) perseverance (not discouraged). —Tr.]
Footnotes:
Act_1:14.—[The reading of the text. rec. êáὶ ôῇ äåÞóåé , after ðñïòåõ÷ῇ , is found in C. (second correction), but is omitted in A. B. C. (original) D. E. Cod. Sin., Vulg., and is cancelled by Lachmann, Tischendorf, and Alford.—Tr.]
Act_1:17.—[Lechler’s translation indicates that he, like Alford, rejects óὺí of the text. rec., as found in most of the minuscules, and reads ἐí , in accordance with the best manuscripts, viz., A. B. C. D. E. Cod. Sin.; and this reading is preferred by nearly all recent critics.—Tr.]
Act_1:20.—a. [Lechler renders the original, ἐðéóêïðὴí , by Aufseheramt, literally, overseer’s office; the margin of the English Bible presents the rendering: “office (Geneva, 1557), or, charge.” This translation strictly conforms to the original in Psa_109:8, ôְּ÷ֻãָּä , comp. Num_4:16. Peter here designates by the term, according to Meyer, de Wette, etc., the apostolic office.—Tr.]
Act_1:20.—b. [ ëÜâïé , of text. rec., with E., “is a correction to suit the Sept.” (Psa_109:8). (Alf.)—Lach., Tisch., Bornemann, and Alf. read ëáâÝôù , with A. B. C. D. Cod. Sic.—Tr.]
Act_1:25.—[For êëῆñïí , of text. rec., before ôῆò äéáê ., with minuscules, but also Cod. Sin. Lach., Tisch., Born., and Alf. read ôüðïí , with A. B. C. (original) D. Vulg. (locum.)—Tr.]