Omar Khadr is a convicted terrorist. He was born in Toronto, has been detained in Guantanamo Bay for nearly a decade. In October 2010, he pleaded guilty to war crimes committed when he was 15 years old in Afghanistan — namely, throwing a grenade that killed a U.S. soldier in 2002. He was sentenced to 40 years in jail but, under a plea deal, he only had to serve eight. After spending one additional year at Guantanamo, he became eligible to serve the remainder of his sentence in Canada last fall. Public Safety Minister Vic Toews told reporters he’s made no decision about Khadr’s return. “The U.S. no longer wants him and has asked us to take him. A decision must be made on his application in accordance with Canadian law.” Khadr, his lawyers, and the Canadian people are all waiting to see what the Canadian Government is going to do about the traitor. (http://news.nationalpost.com/2012/06/25/u-s-respects-canadas-pace-does-not-want-to-hurry-khadr-transfer-process/)
Acts 1:12–26 covers the obedience of the church as its members wait in Jerusalem for the Spirit. There Peter moves to replace the traitor Judas and bring the number of apostles to twelve. The community is unified in "1 Accord", praying and seeing what to do through Scripture (Bock, D. L. (2007). Acts. Baker Exegetical Commentary on the New Testament (90). Grand Rapids, MI: Baker Academic.)
In Acts 1:12-26 we see 1) The Submission of the Disciples (Acts 1:12–15), 2) The Suicide of a Disciple (Acts 1:15–20), and 3) The Selection of a Disciple (Acts 1:21-26).
1) The Submission of the Disciples (Acts 1:12–15)
Acts 1:12-15 [12]Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. [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. [14]All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers. [15]In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, (ESV)
The apostles’ immediate duty was plain: it was to wait in Jerusalem until the heavenly power came on them. So they returned to Jerusalem from the mount called Olivet, which is near Jerusalem (The place of His ascension). Luke tells us (Luke 24:49; Acts 1:4). the mount called Olivet was the Mount of Olives, to the east of Jerusalem, a Sabbath day’s journey which was the maximum distance one was permitted to travel on the Sabbath under rabbinic law. This was a distance of 2,000 cubits or around one kilometer, ingeniously reckoned by interpreting Ex. 16:29 (“let no one go out of his place on the seventh day”) in the light of Num. 35:5 (where the Levites’ pasturelands are defined by a radius of 2,000 cubits from any one of the six “cities of refuge”). The mount called Olivet is the Mount of Olives, which rises to overlook Jerusalem from across the Kidron Valley to the east (cf. Zech. 14:4). More a hill than a mountain, it rises some 400 feet above the floor of the Kidron Valley. That makes it only about 200 feet higher in elevation than Jerusalem itself. It was from the backside of the Mount, near the little village of Bethany, that the Lord ascended (Luke 24:50). That site was probably chosen for its privacy and nearness to Jerusalem. According to Luke 24:50, Jesus “led them out as far as Bethany”; but it is not certain that the same occasion is referred to there as here. Bethany lies on the eastern slopes of Olivet, about fiftee stadia (two and a half kilometers) from Jerusalem (cf. John 11:18) (Bruce, F. F. (1988). The Book of the Acts. The New International Commentary on the New Testament (39–40). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
In verse 13, when the apostles had entered Jerusalem, they went up to the upper room, where they were staying. Houses commonly had upper rooms, which were used for a variety of purposes. This one must have been part of a large house, since it accommodated 120 people (v. 15). Its exact location is unknown. It was probably where the Last Supper had been celebrated and where Jesus had appeared to them after His resurrection. Some have identified it with the house of John Mark’s mother (cf. Acts 12:12), but that identification is uncertain. In any case, it could not have been far from the Eastern Gate of the city. A Sabbath day’s journey from the back side of the Mount of Olives would have put the apostles just inside the city walls.
The eleven remaining apostles, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot. The writers of the synoptic Gospels have given a list of names (Matt. 10:2–4; Mark 3:16–19; Luke 6:14–16), yet Luke deems it necessary to present another list without the name of Judas Iscariot. He implies that the apostles must appoint a person in the place of Judas to fill up the number twelve (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 17: Exposition of the Acts of the Apostles. New Testament Commentary (59). Grand Rapids: Baker Book House.).
Simon the Zealot, as he is called here and in Luke 6:15, is called “Simon the Cananaean” in Mark 3:18 (followed by Matt. 10:4). “Cananaean” represents the Hebrew or Aramaic word corresponding to “Zealot” (from Gk. zēlōtēs). The word might denote Simon’s zealous temperament, but Mark’s retention of the untranslated Semitic word suggests that it is used as a technical term, denoting a member of the party of the Zealots. The Zealots constituted the militant wing of the Jewish independence movement in the first century A.D.; it was they who took the lead in the revolt against Rome in A.D. 66. Although the name “Zealots” (or its Semitic counterpart) is not explicitly attested for them before A.D. 66, Josephus dates their rise from the earlier revolt of A.D. 6, when Judas the Galilaean refused to acknowledge the Roman Emperor’s right to receive tribute from Judaea (Bruce, F. F. (1988). The Book of the Acts. The New International Commentary on the New Testament (40–41). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
• Even though you are a disciple of Christ, it is easy to become sidetracked in trying to achieve the objectives of the Kingdom of God in the worlds means. The Kingdom of God will not come about by how many Christian politicians are elected, or by political, economic lobby, or by military force. We do not fight against flesh and blood, but the invisible forces of darkness. Our warfare is spiritual and our weapons are those ordained by God.
Finally we see Judas the son of James (Also known as Thaddeus, cf. Matt. 10:3; Mark 3:18), were joined by others. They included in verse 14, the women, Mary the mother of Jesus, and His brothers. The women no doubt included Mary Magdalene, Mary the wife of Clopas, Mary and Martha, and Salome, among others. Jesus’ brothers were his biological siblings, the natural children of Mary and Joseph. According to Mark 6:3, Jesus had four brothers—James, Judas, Joseph, and Simon. There is no reason to take Mark’s words in any other sense than that they were Jesus’ half-brothers, the natural offspring of Mary and Joseph after the birth of Jesus. James assumed the leadership of the Jerusalem church in the latter portion of Acts (12:17; 15:13; 21:18), and according to tradition Judas later assumed the same position and authored the Epistle of Jude (Polhill, J. B. (1995). Vol. 26: Acts. The New American Commentary (89). Nashville: Broadman & Holman Publishers.).
Much legend, myth, and faulty dogma have arisen over the centuries in connection with Mary the mother of Jesus. In contrast to the inordinate devotion to her in some religious systems, the Bible never exalts her. In fact, this is the last reference to her in Scripture; she does not appear again in Acts, nor in any of the epistles. Mary was a woman of singular virtue, or she would never have been chosen to be the mother of the Lord Jesus Christ. For that role she deserves respect and honor (cf. Luke 1:42). But she was a sinner who exalted God her Savior. She referred to herself as a humble bondslave to God, who needed mercy (cf. Luke 1:46–50). To offer prayers to her and elevate her to a role as co-redemptrix with Christ is to go beyond the bounds of Scripture and her own confession.
The results is what we now see that all those gathered in the upper room with one accord/mind. This phrase, which is found eleven times in the Book of Acts, is made up of two words that mean “same” and “mind.” The phrase speaks of people sharing the same mind or thinking like-mindedly. It does not refer to people who all think and feel the same way about everything, but to people who set aside personal feelings and commit themselves to one task (Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (Ac 1:14). Nashville: T. Nelson Publishers.)
They were continually devoting themselves to prayer. (Continually) devoting is a strong expression, denoting persistence in prayer. Contrary to the view of some, they were not praying for the baptism with the Holy Spirit. They had not been told to pray for that but to wait for it, and they knew it was coming soon. The coming of the Spirit did not require or depend on their prayers but on God’s promise (cf. Acts 2:1–13). The primary characteristic that marked their life together in this period was prayer, as they anticipated together the promised gift of the Spirit. Prayer was a hallmark of the church in its early days (cf. 1:24; 2:42; 3:1; 4:24; 6:6). The time before Pentecost was a time for waiting, a time spent in prayer undoubtedly for the promised Spirit and for the power to witness. There is no effective witness without the Spirit, and the way to spiritual empowerment is to (be) in prayer (Polhill, J. B. (1995). Vol. 26: Acts. The New American Commentary (90). Nashville: Broadman & Holman Publishers.).
Please turn to John 14 (p.901)
Quote: A. T. Pierson said, “There has never been a revival in any country that has not begun in united prayer, and no revival has ever continued beyond the duration of those prayer meetings” (quoted in Orr 1937:47).
• We must prepare for any fresh outpouring of the Spirit by united, persistent prayer (Larkin, W. J., Jr. (1995). Vol. 5: Acts. The IVP New Testament Commentary Series. Downers, IL: InterVarsity Press.).
John 14:1-14 [14:1]"Let not your hearts be troubled. Believe in God; believe also in me. [2]In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? [3]And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. [4]And you know the way to where I am going." [5]Thomas said to him, "Lord, we do not know where you are going. How can we know the way?" [6]Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me. [7]If you had known me, you would have known my Father also. From now on you do know him and have seen him." [8]Philip said to him, "Lord, show us the Father, and it is enough for us." [9]Jesus said to him, "Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ’Show us the Father’? [10]Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. [11]Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves. [12]"Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. [13]Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. [14]If you ask me anything in my name, I will do it. (ESV)
• The power of a group of believers starts in their prayer life. Not only personally, through their families, and in corporate worship, but in group prayer. What we see in Acts 1:12-14, are the disciples, outside of worship in the temple, praying together. This would be the place were they were most sensitive to the leading of the Holy Spirit in regards to timing, power and direction.
A strange mixture of humanity was gathered there in the Upper Room. Each had his or her reason for being there—the knowledge of what Jesus had meant to each of them. But what were they to each other except people who had a common loyalty to Jesus? And He was gone! They now had to sit and wait … look each other in the eye … open their hearts to one another … share their loneliness, their grief over Jesus’ absence, and their wonderment about the future. Here were rich and poor, people of high social status, and reclaimed people whose lives would never have touched each other apart from Jesus. And the family and disciples had little upon which to build a relationship. Had there been hostility among Jesus’ brothers resulting from the feelings that Jesus had spent His time with a motley band of fishermen, a tax collector, and a zealot—with no time for His own family? And had the disciples resented the filial protectiveness of Jesus’ family? Surely. Put yourself into this drama of human relationship. It resembled what you would find in a group of people gathered for a funeral who had no basis for relating other than through the deceased. But a common grief can open strangers to one another. It can begin to build relationships. And it can put conflicts between friends into perspective. Mutual need can break through the fabric of hurting memories of what we have said or done to each other. And yet, it is a shared hope that really galvanizes people. Jesus said that He would be back. All was not lost! The frail thread of anticipation in each of the people in that Upper Room was woven into a strong bond of oneness. Most likely differences were confessed, hurts were shared, and reconciliation was started. What was about to happen to them would be the only lasting basis of true relationship, but the immensity of Jesus’ promise before He left forced them to get ready by being open to one another (Ogilvie, L. J., & Ogilvie, L. J. (1983). Vol. 28: Acts. The Preacher’s Commentary Series (45–46). Nashville, TN: Thomas Nelson Inc.)
2) The Suicide of a Disciple (Acts 1:15–20)
Acts 1:15-20 [15]In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, [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. [17]For he was numbered among us and was allotted his share in this ministry." [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. [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.) [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.’ (ESV)
The joy of those gathered together was tempered by one sad reflection, the tragic hypocrisy and suicide of Judas. As the acknowledged leader of the apostles, Peter took charge. Some were no doubt wondering how the defection of Judas fit into God’s plan, or how Jesus’ words in Matthew 19:28 were now to be fulfilled. In that passage, He promised the apostles, “You who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” Peter, under the inspiration of the Holy Spirit, acts to allay those doubts and avoid any possible quibbling over who would occupy the twelfth throne.
At some unspecified time during the ten days of fellowship and prayer between the ascension and Pentecost, Peter stood up among/in the midst of the brothers/brethren and began to speak. Luke adds the parenthetical note that the gathering of believers in the upper room numbered about one hundred and twenty persons. From that small nucleus (Plus perhaps a few hundred more in Galilee) the Christian church was born. The 120 gathered in the upper room were small in number but had counted the cost and were willing to take up the cross and follow their Lord. They believed in Him fully. From this modest beginning, Christianity spread throughout the Roman Empire in an amazingly short time span. In spite of repeated attempts to stamp out the movement, it eventually prevailed and became the dominant force in Western culture for nearly two thousand years.
The Scripture in verse 16, refers to the passages quoted in verse 20, already in Peter’s mind as he leads up to it. Peter was not offering his own opinion but rather affirming a word from God. As is the case with all predictive Scripture, the prophecies he was about to quote had to be fulfilled. The Greek word used both here and in 1:21 is dei (meaning “had to be fulfilled”); it is used to show logical or divine necessity. Peter and the disciples believed it was necessary for these verses to be fulfilled. They were regarded as prophecy. Peter gave a great lesson in healthy biblical leadership: it is a combination of insight from the Word of God and corresponding practical action (Barton, B. B., & Osborne, G. R. (1999). Acts. Life Application Bible Commentary (16). Wheaton, IL: Tyndale House.)
God’s Word is true, and what He predicts must certainly come to pass. God Himself says in Isaiah 46:10, “My purpose will be established, and I will accomplish all My good pleasure” (cf. Josh. 23:14; 1 Kings 8:15, 20, 24). Isaiah added that God’s word never returns empty but always accomplishes its purpose (Isa. 55:11).
Peter characterized the Scripture he was about to quote as that which the Holy Spirit spoke beforehand/foretold by the mouth of David. No clearer description of inspiration can be found anywhere in Scripture. The Bible was written when “men moved by the Holy Spirit spoke from God” (2 Peter 1:21). Peter reassured his hearers that despite Judas’s treachery in acting as a guide to those who arrested Jesus, God’s word was being fulfilled. Judas’s betrayal was, in fact, crucial to the plan of the Sovereign who predicted it in the Old Testament.
• People choose and are held accountable for the evil actions that they do. Yet, God, in His sovereign plan, will not allow His purposes to be thwarted.
Although verse 17 notes that Judas was numbered/counted among the apostles and was allotted/received his share/portion in their ministry, he was obviously never saved. Jesus expressed that fact in John 6, when He told the apostles, ‘There are some of you who do not believe.’ For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. Jesus answered them, ‘Did I Myself not choose you, the twelve, and yet one of you is a devil?’ Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him” (John 6:64, 70–71; cf. 17:12). Judas was placed among the apostles because it was essential for him to betray Jesus. God did not force Judas into that betrayal against the man’s will. Jesus even said of Judas that it would have been better for him if he had never been born, because of the choice he made (Matt. 26:24; cf. Luke 22:22). Instead He used Judas’s evil intent to accomplish His own predetermined purposes (cf. Acts 2:23).
Please turn to Matthew 27 (p.833)
Judas’s tragic life reached a damning climax in his suicide. In a parenthetical statement for Theophilus’s benefit and ours, Luke describes the scene in verse 18-19: Judas did not, of course, actually acquired/purchased the field in question. But because it was purchased with the money paid to him by the Jewish leaders, Luke refers to Judas as the buyer. Feeling unbearable guilt and remorse (But not genuine repentance) for his betrayal of the innocent Lord, he returned the money he had received to the Jewish authorities (Matt. 27:3–8).
Matthew 27:3-8 [3]Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, [4]saying, "I have sinned by betraying innocent blood." They said, "What is that to us? See to it yourself." [5]And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself. [6]But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since it is blood money." [7]So they took counsel and bought with them the potter’s field as a burial place for strangers. [8]Therefore that field has been called the Field of Blood to this day. (ESV)
• Neither Judas, nor the Jewish leaders consulted the scriptures to determine the prosperity of their actions. Judas felt guilty, and the Jewish leaders followed policy. They probably felt that they had a good business meeting, following the rules and reaching a consensus. Yet, God’s word was never a consideration.
Peter’s explanation of Judas’ failure offers us a look at the difference between apostasy and backsliding. Peter was a temporary backslider when he denied the Savior at the time of the crucifixion. Judas was an apostate; he revealed his true nature—an unbeliever—by his behavior in betraying Jesus (1 John 2:18–19). He did not have faith to ask for forgiveness and restoration. He yielded to despair and suicide (Gangel, K. O. (1998). Vol. 5: Acts. Holman New Testament Commentary (13). Nashville, TN: Broadman & Holman Publishers.)
The Jewish leaders hypocritically refused to keep the return of money, because it was blood money. Instead, with the reward/price of his wickedness, the legalistic, but spiritually dead, leaders acquired a field, which those inhabitants/living in Jerusalem named Akeldama/Hakeldama (Field of Blood) since it was purchased with blood money. The traditional site for this field is south of Jerusalem in the Valley of Hinnom, near its intersection with the Kidron Valley. Because the soil there is suitable for use in pottery, Matthew refers to it as the Potter’s Field (B. Van Elderen, “Akeldama,” in vol. 1 of the Zondervan Pictorial Encyclopedia of the Bible, edited by Merrill C. Tenney [Grand Rapids: Zondervan, 1977], 94–95).
Meanwhile, Judas, overwhelmed by his accusing conscience, committed suicide. Matthew records that he hanged himself (Matt. 27:5), whereas Luke records in verse 18 that falling headlong, he burst open in the middle and all his bowels gushed out. Luke’s account supplements Matthew’s and does not contradict it. Evidently the tree Judas chose overlooked a cliff. Either the rope or the branch broke, or his knot failed to hold under the weight of his body. He then plunged to a gruesome death on the rocks below. The imagined scene is depicted in a relief on a medieval cathedral, in which demons are shown pulling on Judas’s legs to hasten his death.
As already noted, Judas’s tortured life and death did fulfill Old Testament prophecy. As Peter indicates in verse 20, Judas’s treachery in betrayal, his death, and his replacement were written/foretold by David in the Book of Psalms. Psalm 55:12–15 clearly predicts the betrayal. Psalm 69:25 is the source of the prediction of his removal from office: May/Let his camp/homestead become/be made desolate, and let there be no one to dwell in it. Psalm 109:8 promises his replacement: Let another take his office. All those quotes are in contexts that point to the time of Messiah’s death, and the Holy Spirit clearly affirms that they speak of Judas. Peter is using the most compelling proof, Scripture, to reassure his hearers that Judas’s defection, and their choice of his replacement, were all part of God’s plan.
• Two things go together in the Christian life: prayer, in which we talk to God, and Bible study, in which God talks to us. Prayer is of great importance. But somebody once said, I think wisely, that when we’re talking to God and God is talking to us, we had better let God do most of the talking. In other words, we should spend most of our time in Bible study (Boice, J. M. (1997). Acts: An expositional commentary (35). Grand Rapids, MI: Baker Books.).
• Whenever a decision must be made, the first and last point of consideration must be the scriptures. We are not to decide a path on our own observation, and then ask God to bless it. Nor, are we to look to personal experiences, management or business principles or examples, as proof of "what works". Our decision making process most glorifies God, and the only one in which He will bless, is the one derived and centered on His word.
Illustration: The Choice Behind The Sound of Music
Rosemaria Von Trapp, one of the famous “Sound of Music” children, has this to say about her famous parents, Baron Georg and Maria Von Trapp, who fled Nazi-occupied Austria instead of cooperating with the Nazis: "Only yesterday I talked to high school students—sophomores—who were doing research papers on the Holocaust of Hitler in Germany. They wanted me to talk about the Nazis. I told them that Hitler gave us a symbol of a cross with hooks on it. But our Christian faith gives us a symbol of a cross that brings freedom and resurrection. The world, you know, offers us a glossy cross with hooks in it. My father and mother had to make a choice. They chose the cross of Christ" (Morgan, R. J. (2000). Nelson’s complete book of stories, illustrations, and quotes (electronic ed.) (175). Nashville: Thomas Nelson Publishers.)
3) The Selection of a Disciple (Acts 1:21-26)
Acts 1:21-26 [21]So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, [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." [23]And they put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias. [24]And they prayed and said, "You, Lord, who know the hearts of all, show which one of these two you have chosen [25]to take the place in this ministry and apostleship from which Judas turned aside to go to his own place." [26]And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. (ESV)
Peter initiates the selection process by listing the requirements for Judas’s successor. He must have accompanied the apostles all the time that the Lord Jesus went in and out among them [22] beginning with the baptism of John, until the day that He was taken up. He would have to have witnessed the Lord’s entire earthly ministry, from its inception at His baptism to its culmination at the ascension. It should be noted that Paul did not meet that qualification.
The second requirement was that the one selected be a witness with the other eleven of His resurrection. He must have seen the resurrected Christ, since the resurrection was a central theme of apostolic preaching (cf. Acts 2:24, 32; 3:15; 5:30; 10:40; 13:30, 33, 34, 37). All the apostles were to be personal eyewitnesses of the risen Lord. They were primarily a “witness” to Jesus, eyewitnesses who could share his teaching and confirm his resurrection and ascension. As such, the role of apostle was limited to the Twelve. It was a unique, irreplaceable office (Eph 2:20; Rev 21:14). There could be no apostolic succession, since there were no further eyewitnesses to succeed them. Note that James was not replaced after his martyrdom (12:2). It was necessary to replace Judas because he had abandoned his position. His betrayal, not his death, forfeited his place in the circle of Twelve. Even after death, James continued to be considered an apostle (Polhill, J. B. (1995). Vol. 26: Acts. The New American Commentary (93). Nashville: Broadman & Holman Publishers).
Verse 23 indicates that two men met those requirements: Joseph called Barsabbas (Who was also called Justus), and Matthias. Joseph is described as also having been called Barsabbas, “son of the Sabbath.” Jews and proselytes often bore Gentile nicknames, among which “Justus” was common (cf. Acts 18:7; Col 4:11). Nothing more is known of Joseph except for a later tradition cited by Eusebius that as a result of his missionary work he was forced to drink poison and suffered no ill effects (Eusebius (Hist. Eccl. 3:39).
Matthias, whose name means gift of God, is merely mentioned with no further fanfare. Later tradition speculated that he became a missionary to the Ethiopians (Bruce, Acts: NIC, 51) or that his bones were buried in Germany at Treves (Haenchen, Acts, 162).
Knowing that the third qualification for an apostle was to be chosen by the Lord, verse 24-25 notes that those gathered prayed, and said, “Thou, Lord, who know the hearts of all, show which one of these two Thou hast chosen [25]to take the place/occupy this ministry and apostleship. The office of apostle (root word apostolos, Gk.) refers to “one sent out with a message.” In its broad sense, the term “apostle” denotes a missionary. In its narrow sense, the word is assigned to the Twelve whom Jesus chose to be a part of His inner circle (Luke 6:13) (Believer’s Study Bible. 1991 (W. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Ac 1:25). Nashville: Thomas Nelson.).
Verse 25 continues to state that: "Judas turned aside to go to his own place.” The last phrase is a shocking and sobering statement. Judas, and all others who go to hell, belong there; it is the place of their own choosing. It belongs to them, and they to it!
The fact that they prayed for the Lord to choose Judas’s replacement offers further proof that the choice of Matthias was no mistake. The Lord could have answered their prayers by telling them to wait, then added Paul to the ranks of the twelve, if that had been His plan.
Please turn to Proverbs 16
After praying, verse 26 concludes that they cast/drew lots for them—an accepted Old Testament method for determining God’s will. 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 (ἐπεσεν). furnished the decision; the best illustrations of the latter will be found in 1 Chron. 24 ff., and 25:8 ff. The lots were annually cast, under the old covenant, upon the two goats, when the day of atonement arrived, Levit. 16:8; Moses commanded that the land of Canaan should be divided by lot, Numb. 34:13...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...the Spirit had not yet been poured out upon them; but after that event, the lot was never again employed (Lange, J. P., Schaff, P., Gotthard, V. L., Gerok, C., & Schaeffer, C. F. (2008). A commentary on the Holy Scriptures: Acts (21–22). Bellingham, WA: Logos Bible Software.).
Proverbs 16:25-33 [25]There is a way that seems right to a man, but its end is the way to death. [26]A worker’s appetite works for him; his mouth urges him on. [27]A worthless man plots evil, and his speech is like a scorching fire.[28]A dishonest man spreads strife, and a whisperer separates close friends. [29]A man of violence entices his neighbor and leads him in a way that is not good. [30]Whoever winks his eyes plans dishonest things; he who purses his lips brings evil to pass. [31]Gray hair is a crown of glory; it is gained in a righteous life. [32]Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city. [33]The lot is cast into the lap, but its every decision is from the LORD. (cf. Lev. 16:8ff.; Num. 26:55ff.; Josh. 7:14; 1 Sam. 10:20; 14:41ff.; Prov. 18:18).
The righteous life promotes longevity through the use of wisdom, learning and experience. Such a person brings sound judgment and seeks their answer from God appropriate to the circumstances at hand. At this time, the lot method was acceptable when used properly, But the lot usage was an Old Covenant phenomena, and Acts 1:26 is the last occurrence in Scripture of this practice, since the coming of the Spirit rendered it unnecessary. The Lord made His choice, for the lot fell on/to Matthias; and he was numbered with the eleven apostles. The name Matthias means “gift of God,” and so he was to the apostles and the church.
One of the most striking features of this account is what you don’t find. Joseph, although being just as qualified as Matthias, does not complain or leave. Had this been a modern church we would have seen a split, with Joseph leaving to form the second apostolic congregation. Yet, in seeing the Lord work here, Joseph realized that God had another purpose for him. It is often when we are in the everyday situations that we can have some of the most effective ministry.
• Even though you may not hold a particular office, this does not mean that God does not want to use you in a particular way. Look for God’s overarching purpose in the general ministry of the Kingdom of God. Each of us has differing gifting for particular service.
Illustration & Conclusion: There was a Louisiana farmer who caught a wild duck and tied it to a stake by his pond. Throughout the summer the duck seemed content. With plenty to eat he showed no desire to wander beyond the boundaries of his newly confined territory.
Then fall came, and wild ducks began migrating to the marshes. As they flew over the farmer’s pond and called, the domestic ducks paid no attention whatsoever. They had no interest in flying off to the marshes; the pond was their home. Not so with the wild mallard. Every time the ducks flew over the pond, he would strain at the cord which tied him to his alien home. Finally, he broke the cord and rose upward to join his own kind and fly off to the marshes.
This story reminds us that the second coming holds no appeal for unbelievers. For Christians, however, the awareness of Christ’s soon return enhances enthusiasm for the mission, the witness. Not only that, but it should increase our efforts and discipline at godly living.
These Christians understood the huge difference between going to church and being the church. They understood the essential biblical qualifications of church leaders. They understood the absolute necessity of praying and (studying scripture) together. They understood how important it was (and is) to obey the Lord even if it meant waiting at a time when they thought they should rush out and do something. They understood how the sovereignty of God transcends all human efforts, and they trusted him completely.
Now, in Canada, we are like wild ducks tied to the stake of an alien society. What society celebrates, honors, and hopes for, should be considered as foreign to Christianity as it truly is. We should not pride ourselves in being Canadian, for pride exalts human achievement over God’s provision. We should not consider ourselves lucky to live in this country, for God is sovereign, and He may at any time remove His hand of restraint, allowing the evil that surrounds society, resident in the human heart, to pervade society. Our hopes should not be personal material prosperity, when so many go without basic necessities and our hope and security should be in God.
Jesus told us this world is no friend to him nor to his people. So as we live our lives around the pond, we keep one eye on heaven. Soon that same Jesus, perhaps in the same cloud, will come just as the apostles saw him go. By His power we can break the cord and fly off with him to our eternal home (Gangel, K. O. (1998). Vol. 5: Acts. Holman New Testament Commentary (16–17). Nashville, TN: Broadman & Holman Publishers.).
(Format note: Outline and some base commentary from MacArthur, J. F., Jr. (1994). Acts. MacArthur New Testament Commentary (25–34). Chicago: Moody Press.)
