Acts Chapter 1
Introduction to the Book of Acts
The Title and Its Significance
The book is traditionally called The Acts of the Apostles, yet this title is somewhat misleading. In reality, the narrative does not present the deeds of all the apostles, but primarily focuses on the ministries of Peter and Paul. Chapters 1–12 emphasize the work of Peter and Philip, while chapters 13–28 shift to the ministry of Paul. Some have suggested a more fitting title would be The Acts of the Risen Christ through the Apostles by the Power of the Holy Spirit, since it is Christ who continues His work through His people.
Authorship and Historical Reliability
The author is Luke, the beloved physician and companion of Paul (Colossians 4:14; Philemon 24; 2 Timothy 4:11). Luke also wrote the Gospel that bears his name, and Acts functions as the second volume of that work. In both books, Luke writes to Theophilus, likely an influential man of Antioch, whose name means “lover of God”
Luke is recognized as one of the finest historians of antiquity. His Greek is regarded as the most refined in the New Testament. Sir William Ramsay, once skeptical, after extensive research concluded that Luke was historically precise and that not one proven inaccuracy could be found in his writings
The Continuation of Christ’s Work
Acts is a continuation of all that Jesus “began both to do and teach” (Acts 1:1). It is not the story of men, but of the risen Christ working through His church by the Spirit. The book shows the fulfillment of Jesus’ promise:
John 14:26 – “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.”
John 16:13 – “However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.”
John 16:7 – “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.”
Thus Acts records the next phase in God’s plan, where Christ ascends, the Spirit descends, and the church expands.
Purpose and Theological Emphasis
Luke’s purpose was to show that God’s redemptive plan in Christ extended to both Jews and Gentiles, forming one body—the church. Peter ministers primarily to the circumcision, and Paul is set apart as the apostle to the Gentiles (Galatians 2:7–9). This aligns with God’s kingdom plan, which looks forward to a Millennial Kingdom populated by believers from every nation.
Importantly, Acts is a transitional book. It bridges the kingdom offer to Israel, which was rejected, and the calling out of the church. Yet the promises to Israel are not canceled but await future fulfillment (Romans 11:25–29). Just as Acts is a transition from the kingdom to the church, Revelation represents the transition from the church back to the kingdom.
Structure and Expansion of the Gospel
Acts follows the commission Jesus gave before His ascension:
Acts 1:8 – “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”
This provides the structure of the book:
Jerusalem and Judea – Acts 1–7
Samaria – Acts 8–12
The ends of the earth – Acts 13–28
This progression also shows that the gospel was first offered to Israel, then extended outward to the Gentiles, in keeping with God’s redemptive plan.
Progress Reports in Acts
Luke provides seven summary statements showing the growth of the church:
“And the Lord added to the church daily those who were being saved.” (Acts 2:47)
“Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem.” (Acts 6:7)
“Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied.” (Acts 9:31)
“But the word of God grew and multiplied.” (Acts 12:24)
“So the churches were strengthened in the faith, and increased in number daily.” (Acts 16:5)
“So the word of the Lord grew mightily and prevailed.” (Acts 19:20)
“Then Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.” (Acts 28:30–31)
These progress reports emphasize that the expansion of the church was the work of the Lord, not of men.
returns.
Jesus Ascends to Heaven, A New Apostle Chosen
A. Prologue
Acts 1:1 – “The former account I made, O Theophilus, of all that Jesus began both to do and teach.”
Luke begins Acts by referring back to his Gospel, which he calls the former account. This clearly identifies Acts as the continuation of Luke’s inspired record, often thought of as “Luke, Volume Two.” Together, Luke and Acts form a unified history, moving from the ministry of Christ to the expansion of His church. Without Acts, the Scriptures would leap from the Gospels to the letters of Paul, leaving a major gap in the story of how the gospel spread from Jerusalem to Rome and how Paul emerged as a central figure in the church.
The expansion of Christianity from a small group of Jewish disciples in Jerusalem to a global movement that reached Rome is remarkable. Humanly speaking, the early church had no wealth, no powerful leaders, no political influence, and no technological means to spread their message. Yet, through the power of God, the message of Christ conquered cultural barriers and withstood fierce opposition. As one historian has noted, Christianity was “utterly new” and “the subject to the most intense hatreds and persecutions,” yet it prevailed because of divine power.
Luke’s literary style in Acts is deliberate. He wrote in the elevated Greek style similar to the Septuagint, indicating that he regarded himself as recording sacred history. Luke himself is only briefly known in Scripture: he was a physician (Colossians 4:14), a Gentile by name and background, and a loyal companion of Paul (Colossians 4:14, Philemon 24, 2 Timothy 4:11). Early critics of Acts dismissed it as an embellished tale written long after the events. However, the painstaking work of Sir William Ramsay and others demonstrated that Luke’s history is both precise and reliable. As Oxford historian A.N. Sherwin-White concluded, the historical framework of Acts is overwhelmingly confirmed, making attempts to dismiss its historicity “absurd.”
John Calvin called Acts “a vast treasure,” while D. Martyn Lloyd-Jones described it as “that most lyrical of books” and urged believers to live in its pages. Theophilus, to whom both Luke and Acts are addressed, may have been a Roman official seeking understanding of the Christian movement, or his name (“God-lover”) may also signify a broader audience of all who love God. Luke addresses him more personally here than in his Gospel, suggesting that Theophilus may have become a believer in the interval. Some have even suggested that Luke and Acts functioned as background material for Paul’s trial before Caesar, providing a record that Christianity was neither seditious nor unlawful.
The phrase “of all that Jesus began both to do and teach” is significant. Luke emphasizes that the Gospel was only the beginning of Jesus’ work. His acts and teachings continue in Acts through His Spirit-empowered church. The Book of Acts is not a complete church history—it omits the churches of Galilee, Samaria, and Egypt, for example—but it covers a 30-year span, from the ascension of Christ to Paul’s imprisonment in Rome around A.D. 60–61, just before Nero’s persecution in A.D. 64. Importantly, Acts reminds us that the work of Jesus Christ continues even today through His Spirit and His church.
Acts 1:2–3 – “Until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.”
Luke moves quickly from his Gospel’s conclusion to the final ministry of the risen Christ. Jesus, before being taken up in His ascension, gave instructions to His apostles. Notice that Luke highlights the role of the Holy Spirit, even in the ministry of the risen Christ. The glorified Lord did not operate independently but worked in full reliance upon the Spirit. This is a crucial lesson: if Jesus, in His exalted state, still chose to minister through the Spirit, how much more must the church today depend upon the Spirit for guidance, power, and boldness.
Jesus also gave His disciples many infallible proofs of His resurrection. The Greek expression underscores certainty beyond dispute. Over the course of forty days, Jesus repeatedly demonstrated that He had truly risen. He ate with them, spoke with them, and allowed them to touch His body. As Paul records in 1 Corinthians 15:6, “After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep.” At the time Paul wrote, many eyewitnesses were still alive, able to testify that they had personally seen the risen Lord.
During those forty days, Jesus spoke of the things pertaining to the kingdom of God. Though Luke does not record the full content of this teaching, it is consistent with His earlier ministry. He explained the realities of the kingdom, affirming its literal fulfillment in Israel’s future (Acts 1:6–7), while also preparing His disciples for their role in proclaiming the gospel to all nations. The emphasis was not on hidden mysteries or esoteric doctrines, but on the same kingdom truths that had always been central to His message.
B. The Ascension of Jesus
1. Jesus’ Final Instructions to the Disciples
Acts 1:4–5 – “And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, ‘which,’ He said, ‘you have heard from Me; for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now.’”
Jesus’ final instructions before His ascension were not about immediate ministry strategies, organizational plans, or political action. Instead, He gave a single command: remain in Jerusalem and wait for the Promise of the Father. The disciples could not fulfill the Great Commission in their own strength. Without the empowering of the Holy Spirit, even the most zealous efforts would fail. Christ had already given them the truth to proclaim, but they needed divine power to proclaim it effectively.
To wait, therefore, carried several implications. It meant that the coming gift was worth waiting for, of such importance that nothing should distract them from it. It meant that the promise was sure—if the Father had declared it, it could not fail. It also meant that they could not manufacture it themselves; this was a gift of God, not the product of human striving. Waiting also tested their faith and obedience. Just as Israel once waited at Mount Sinai for the Law, the disciples now waited in Jerusalem for the Spirit, the One who would write God’s law upon their hearts.
This moment also highlights the Trinitarian fabric of the New Testament. Jesus the Son speaks of the Promise of the Father, which is the coming of the Holy Spirit. One God in three Persons is revealed in action: the Father promises, the Son announces, and the Spirit empowers. The very structure of redemptive history testifies to the triune nature of God.
The baptism with the Holy Spirit would be the divine fulfillment of what John the Baptist had foretold: “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Matthew 3:11). To be baptized is to be immersed, overwhelmed, and fully identified. Just as John immersed people in water, Jesus would immerse His disciples in the Spirit, clothing them with power from on high (Luke 24:49).
This baptism is best understood not as a passing experience but as a condition of Spirit-empowered union with Christ and His body, the church. The disciples were not to attempt ministry until this divine baptism came. Yet Jesus added an important qualification: “not many days from now.” The waiting would not be indefinite, but it would not be immediate either. In His wisdom, Christ withheld the exact day, teaching His followers to remain in obedient expectancy rather than rushing ahead in presumption.
2. The Disciples’ Final Question
Acts 1:6 – “Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?’”
Gathered together one final time before His ascension, the disciples asked a question that had weighed heavily on their hearts throughout Jesus’ ministry. This was the last conversation they would have with Him in His physical presence until they saw Him again in glory. While the text does not explicitly state that they knew this was their final meeting on earth, the solemnity of the moment and the weight of their question suggest that they sensed its significance.
Their question reveals the hope of Israel that burned within them: “Lord, will You at this time restore the kingdom to Israel?” They knew that the New Covenant had been inaugurated, for Jesus had declared it at the Last Supper: “This cup is the new covenant in My blood, which is shed for you” (Luke 22:20). They also knew that this covenant included promises of Israel’s restoration, as declared in the prophets. Jeremiah wrote, “Behold, the days are coming, says the Lord, that I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth. In His days Judah will be saved, and Israel will dwell safely; now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:5–6). Likewise, Ezekiel foretold, “Then I will sprinkle clean water on you, and you shall be clean… I will give you a new heart and put a new spirit within you… Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God” (Ezekiel 36:25–28).
It was therefore reasonable for the disciples to ask if the time had come for the national and political restoration of Israel. As one commentator noted, the verb restore shows that they expected a political restoration, the noun Israel shows that they expected a national restoration, and the phrase at this time shows that they expected an immediate fulfillment. Jesus did not rebuke them for the question, nor did He deny the reality of Israel’s future restoration. Instead, as we will see in the following verses, He redirected their focus away from the timing of prophecy to the task of global witness empowered by the Spirit.
The disciples’ question reminds us of their Jewish context. They were not wrong to expect Israel’s restoration, for the prophets had spoken clearly. What they did not yet grasp was the intervening age of the church, in which the gospel would go first to Jerusalem and Judea, then to Samaria, and finally to the ends of the earth.
3. Jesus’ Final Teaching and Final Promise Before His Ascension
Acts 1:7–8 – “And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.’”
Jesus here answered the disciples’ pressing question about the timing of the restoration of Israel’s kingdom. His reply redirected their focus from prophetic speculation to practical mission.
a. It is not for you to know
The Lord plainly told them that the timing of God’s program for Israel is not for man to determine. The times and seasons are under the sovereign authority of the Father. Jesus Himself submitted to this divine prerogative, affirming His eternal subordination to the Father in role, though equal in nature and glory. This humility is consistent with what He taught earlier: “But of that day and hour no one knows, not even the angels of heaven, but My Father only” (Matthew 24:36).
It was wise of Christ not to reveal the long intervening church age, now nearly two thousand years, for such knowledge might have discouraged the apostles or made them complacent. Instead, Jesus kept them focused on the immediate task at hand: to proclaim the gospel in the Spirit’s power. Importantly, Jesus did not deny the restoration of the kingdom to Israel. The prophetic promises remain, but the timing belongs to the Father alone.
b. But you shall receive power
Though the political restoration they hoped for would be delayed, the spiritual empowerment they needed was near. Jesus promised that when the Holy Spirit came upon them, they would receive power. The word used here, dynamis, speaks of supernatural ability, not human strength or Caesar-like authority. The disciples had perhaps still conceived of power in earthly terms, but Jesus pointed them to heaven’s power.
This Spirit-given power would not be for personal gain, status, or domination, but for the advance of Christ’s mission. It was the power to endure persecution, to proclaim boldly, to love sacrificially, and to carry the gospel across cultural and geographic barriers. As Paul would later write, “For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7).
c. And you shall be witnesses to Me
The Spirit’s power had one central purpose: to make the disciples witnesses of Jesus Christ. This was not presented as a command but as a statement of fact. Jesus said, “You shall be witnesses.” The grammar makes clear that being a witness is the inevitable result of Spirit empowerment. To be filled with the Spirit is to testify of Christ. This is consistent with Jesus’ words in John 15:26: “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.”
A witness does not argue theory but simply declares what he has seen and heard. The apostles had seen the risen Christ, touched Him, and heard Him speak. Their Spirit-enabled testimony would form the foundation of the church’s proclamation. This was also a fulfillment of God’s word in Isaiah 43:10: “You are My witnesses,” says the Lord, “and My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me.” While false religious movements misapply this verse to their cause, the true sense of Isaiah 43:10 finds its fulfillment in Christ’s people bearing witness of Him by the Spirit.
d. In Jerusalem, and in all Judea and Samaria, and to the end of the earth
The geographic progression of the gospel given here provides both the mission strategy and the structural outline of the Book of Acts.
Jerusalem (Acts 1–7): The city where Christ was crucified would become the starting point of the gospel. The same streets that had shouted “Crucify Him” would soon echo with the message of His resurrection.
Judea and Samaria (Acts 8–12): The gospel would spread into Judea, the broader Jewish region that had largely rejected Christ, and into Samaria, the land of half-Jews despised by Israel. Yet the Spirit would break down centuries of hostility.
To the end of the earth (Acts 13–28): The gospel would go to the Gentiles, even to Rome, the very heart of the empire. What the disciples once saw as impossible or even undesirable became their divine commission.
From a human perspective, each stage presented difficulties. Jerusalem had rejected Jesus, Judea had scorned His message, Samaria was viewed as spiritually corrupt, and the Gentile world was considered beyond the covenant promises. Yet Christ declared that the Spirit would empower them to overcome every barrier.
The disciples’ objections would not hinder the mission because God’s Spirit would carry it forward. As Isaiah 49:6 proclaims, “Indeed He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth.’”
4. Jesus Ascends into Heaven
Acts 1:9–11 – “Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, ‘Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.’”
a. He was taken up, and a cloud received Him out of their sight
Luke describes the Lord’s departure in visible, deliberate terms. Jesus did not vanish mysteriously, nor slip away privately. Instead, He was taken up while His disciples watched. This visible ascension removed any doubt as to His departure, distinguishing it from His resurrection appearances, when He often appeared and disappeared suddenly. Luke adds that “a cloud received Him out of their sight.”
This cloud was not an ordinary atmospheric cloud but most likely the cloud of God’s glory, often called the Shekinah. Throughout Scripture, the glory-cloud signifies God’s presence: it led Israel through the wilderness (Exodus 13:21–22), it filled the tabernacle and the temple (Exodus 40:34–38; 1 Kings 8:10–11), and it overshadowed the Mount of Transfiguration (Matthew 17:5). Now, the same glory-cloud enveloped the risen Christ as He ascended to the Father’s right hand.
b. While they watched, He was taken up
The disciples’ eyes followed Him heavenward, transfixed as He ascended. This deliberate departure was necessary. If He had simply disappeared in an instant, His followers might have thought He would reappear as He had in the forty days after His resurrection. Instead, the slow, visible ascension signified that His earthly appearances had ended. His words in John 16:7 now took on full meaning: “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.” Christ’s ascension marked the guarantee that the Holy Spirit would be sent. His bodily absence would make way for His Spirit’s universal presence.
c. Why do you stand gazing up into heaven?
As the disciples continued gazing skyward, two men clothed in white apparel suddenly appeared beside them. These men are best understood as angels, though some, like G. Campbell Morgan, speculated that they might have been Moses and Elijah. Regardless, their purpose was to redirect the disciples’ attention. The angels gently rebuked them for standing idle, gazing upward in wonder, when their Lord had already given them clear instructions: return to Jerusalem and wait for the Spirit. Their mission was not to linger on the mystery of His departure, but to obey His command and prepare for global witness.
d. This same Jesus
The angels comforted the disciples with the assurance that the very same Jesus who ascended would one day return. This phrase is rich with meaning. It affirms continuity: the Christ exalted at the Father’s right hand is not a different being, but the same Jesus of Nazareth whom they had known, loved, and followed. The Jesus who healed the sick, forgave sinners, washed their feet, and died on the cross is the same Jesus who reigns in heaven today. His humanity was not discarded at the ascension. He ascended with a glorified human body, flesh and bone (Luke 24:39), and even now He intercedes for us as the God-Man, our great High Priest (Hebrews 4:14–16). There is a Man seated upon the throne of heaven—Jesus Christ, our Savior and Lord.
e. Will so come in like manner as you saw Him go into heaven
The angels concluded with a prophetic promise: Jesus will return in the same way that He departed. His second coming will mirror His ascension in several key respects:
He left physically, and He will return physically (Zechariah 14:4; Revelation 1:7).
He left visibly, and every eye will see Him return (Matthew 24:30).
He left from the Mount of Olives, and He will return to the Mount of Olives, which will split in two at His coming (Zechariah 14:4).
He left in the presence of His disciples, and He will return with His saints to be seen by the world (Colossians 3:4; Revelation 19:14).
He left blessing His church (Luke 24:50–51), and He will return to consummate His blessing and reign.
This is the great hope of the church—the return of Christ. For believers in this age, our blessed hope is the rapture, when we will be caught up to meet the Lord in the air (1 Thessalonians 4:16–17). Yet the angels here speak of His second coming to earth in glory, when He will descend upon the Mount of Olives to establish His kingdom. The one event guarantees the other. As surely as Jesus ascended, so surely will He return.
C. Matthias Is Appointed to Replace Judas
1. The Followers of Jesus Return to Jerusalem
Acts 1:12–14 – “Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey. And when they had entered, they went up into the upper room where they were staying: Peter, James, John, and Andrew; Philip and Thomas; Bartholomew and Matthew; James the son of Alphaeus and Simon the Zealot; and Judas the son of James. These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with His brothers.”
a. They returned to Jerusalem
This simple statement reveals profound obedience. Jesus had commanded them in Acts 1:4 not to depart from Jerusalem but to wait for the Promise of the Father. Though it might have seemed safer or more comfortable to retreat to Galilee, the disciples obeyed. They did not delay or argue, but immediately returned to the city where Christ had been crucified and where hostility toward His followers was still fresh. Their obedience demonstrates faith: they trusted the word of their ascended Lord even without seeing immediate evidence.
b. A Sabbath day’s journey
Luke explains that the Mount of Olives was close to the city, about a Sabbath day’s journey. This phrase referred to the distance permitted to travel on the Sabbath without breaking rabbinical law, roughly two-thirds of a mile (about 3,000 feet). The Mount of Olives, lying just east of Jerusalem across the Kidron Valley, was within this distance. Thus, their walk back into the city was short but symbolic: they left the mount of Christ’s ascension to return to the place where they must now wait for His promised Spirit.
c. When they had entered, they went up into the upper room
Luke specifies that the company of disciples gathered in an upper room, likely a large chamber in a private home. Acts 1:15 later tells us that the total number of believers gathered was about 120. This group included the eleven apostles, Mary the mother of Jesus, the brothers of Jesus, women who had followed Him during His ministry, and many others.
The mention of Jesus’ brothers is significant. During His earthly ministry, His brothers did not believe in Him. John records, “For even His brothers did not believe in Him” (John 7:5). Mark notes that at one point they thought Him out of His mind (Mark 3:21). Yet after His resurrection, they became believers, transformed by encountering the risen Lord. Two of them, James and Jude, would later write the New Testament epistles bearing their names. This change is a powerful testimony to the reality of the resurrection.
Some interpreters, such as John Calvin, have suggested that the phrase “with the women” may refer to the wives of the apostles, indicating that this prayer gathering was a family-centered fellowship. In any case, the mention of Mary is notable: this is the last reference to her in Scripture. She is not exalted or prayed to, but seen humbly praying alongside the others, waiting for the Spirit just as they were.
d. These all continued with one accord
Here we see a striking unity. In the Gospels, the disciples often argued about who was the greatest or showed rivalry and division. Yet now, after the resurrection, they were united in heart and mind. Differences of personality, background, and past failures did not divide them. Peter had denied the Lord; Matthew had been a tax collector; Simon had been a zealot; but the living Christ now united them. The transforming power of the resurrection created a fellowship greater than any human difference.
e. These all continued with one accord in prayer and supplication
Their unity expressed itself in prayer. They prayed together, not casually or occasionally, but with persistence and earnestness. The phrase prayer and supplication conveys intensity and dependence upon God. Supplication adds the sense of earnest pleading, born out of desperation and longing.
Here we already see three foundational steps in discerning God’s will and making godly decisions: obedience to Christ’s command, fellowship with one another, and persevering prayer. This triad prepared them for what God would soon do through the outpouring of the Spirit.
2. Peter Suggests Selecting a Replacement for Judas
Acts 1:15–20 – “And in those days Peter stood up in the midst of the disciples (altogether the number of names was about a hundred and twenty), and said, ‘Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who became a guide to those who arrested Jesus; for he was numbered with us and obtained a part in this ministry.’ (Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out. And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.) ‘For it is written in the Book of Psalms: Let his dwelling place be desolate, And let no one live in it; and, Let another take his office.’”
a. Peter stood up in the midst of the disciples
Here Peter naturally assumed leadership. Throughout the Gospels he often acted as spokesman, and here again he took initiative. While it is right to acknowledge his leadership among the apostles, it is wrong to claim, as Roman Catholic tradition does, that Peter’s authority was supreme and passed down in unbroken succession. The New Testament presents him as a leader, but one accountable to the Word of God and to his fellow apostles.
b. Men and brethren, this Scripture had to be fulfilled
Peter displayed spiritual maturity and wisdom. Instead of seeing Judas’ betrayal as a tragic disruption of God’s plan, he rightly recognized that it fulfilled Scripture. He affirmed that what the Holy Spirit had spoken through David in the Psalms had come to pass. This shows Peter’s growth—he was now reading events through the lens of God’s Word. Wise disciples learn that God’s sovereignty rules even in the darkest moments.
c. Falling headlong, he burst open in the middle and all his entrails gushed out
Luke adds a historical detail about Judas’ death. Matthew 27:5 records that Judas hanged himself, while Luke here explains the grisly aftermath. Most likely Judas hanged himself, the rope or branch broke, and his body fell violently, bursting open on the ground. The field came to be called Akel Dama—the “Field of Blood”—both because Judas died there and because it was purchased with blood money, the thirty pieces of silver given to betray Christ. This place served as a sobering monument to the wages of sin.
d. For it is written in the book of Psalms
Peter appealed directly to Scripture, quoting Psalm 69:25 (“Let his dwelling place be desolate, and let no one live in it”) and Psalm 109:8 (“Let another take his office”). This reliance on Scripture, not mere human reasoning, gave authority to the decision to replace Judas. Notably, this is the first recorded instance of Peter quoting Scripture after the resurrection, marking a new depth of reliance on the Word.
David had known betrayal himself—Doeg betrayed him, resulting in the slaughter of innocent priests (1 Samuel 21–22). Out of that anguish he penned words that also pointed prophetically to Judas’ betrayal of the Son of David. As David desired justice and replacement for the betrayer, so too did the early church see the need to fill Judas’ place among the twelve.
e. Notable desire for God’s will
The decision to replace Judas arose not from human ambition or personal preference but from obedience to Scripture. The apostles sought God’s will, recognizing that Christ had chosen twelve, symbolizing the twelve tribes of Israel. The betrayal of Judas did not nullify that number; it must be restored in faithfulness to God’s design. Thus, guided by the Word, the apostles prepared to seek a replacement in prayerful dependence.
3. Qualifications Are Stated and Two Men Are Nominated
Acts 1:21–23 – “Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.” And they proposed two: Joseph called Barsabas, who was surnamed Justus, and Matthias.”
Peter laid out qualifications for Judas’ replacement. Whoever was chosen had to have been with them throughout Jesus’ public ministry—from the baptism of John until the ascension—and had to be an eyewitness of the resurrection. This requirement underscored that the primary role of an apostle was to testify to the historical reality of Christ’s resurrection.
The apostles did not rely on subjective feelings or wait for a mystical sign. Instead, they acted boldly on what Scripture revealed, applying sanctified common sense while in obedience, prayer, and unity. Their reasoning narrowed the candidates to two faithful men: Joseph called Barsabas (also known as Justus) and Matthias. Both had walked with Christ, both had witnessed His risen glory, and both were qualified.
This demonstrates that God guides His people through His Word and through Spirit-shaped discernment. Any leading of the Spirit will never contradict His written Word. Here, the disciples combined obedience, fellowship, prayer, and scriptural guidance with wisdom to determine who was fit for the apostolic office.
4. The Disciples Pray and Cast Lots to Select a Replacement for Judas
Acts 1:24–26 – “And they prayed and said, ‘You, O Lord, who know the hearts of all, show which of these two You have chosen to take part in this ministry and apostleship from which Judas by transgression fell, that he might go to his own place.’ And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles.”
The disciples first turned to prayer, following the example of Christ Himself, who prayed before choosing the twelve (Luke 6:12–13). They sought the Lord who alone knows the hearts of men to reveal His choice. Their prayer acknowledged that apostleship is not a human appointment but a divine calling.
They then cast lots, a practice used in the Old Testament for discerning God’s will (Leviticus 16:8; Joshua 18:6; Proverbs 16:33). While some question this method, it was a deliberate attempt to rely on God’s sovereignty. The lot fell on Matthias, and he was officially numbered with the eleven apostles. Though little is recorded about him afterward, this silence is no different from most of the twelve, who also fade from the narrative.
Some have argued that Paul was the true twelfth apostle, suggesting Matthias was chosen prematurely. Yet Scripture affirms Matthias’ place without correction. Paul himself considered his apostleship unique, “one born out of due time” (1 Corinthians 15:8), specifically appointed as apostle to the Gentiles (Romans 11:13). Matthias’ appointment was not a mistake but a faithful response to God’s Word and Christ’s original intention for twelve witnesses, reflecting the twelve tribes of Israel (Matthew 19:28).
This episode models decision-making in the church:
The disciples obeyed Christ’s command.
They remained united in fellowship.
They prayed earnestly.
They sought guidance from Scripture.
They applied sanctified common sense.
They relied on God’s sovereignty in the final decision.
Because of this posture, they trusted God’s hand in appointing Matthias.
