1. THE RETURN OF THE DISCIPLES FROM THE MOUNT OF OLIVES TO THE CITY OF JERUSALEM IS WHAT TOOK PLACE IMMEDIATELY AFTER THEY HAD WITNESSED THE ASCENSION OF THEIR LORD.—"Then returned they unto Jerusalem from the Mount called Olivet, which is from [near] Jerusalem [being distant] a Sabbath day's journey" (verse 12). This tells us with sufficient precision that the Ascension took place from the Mount of Olives. Luke gives the particular place on that Mount from which Jesus ascended when he says— "He led them out as far as to Bethany" (Luke 24:5050And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. (Luke 24:50)), and we learn that "Bethany was nigh unto Jerusalem about fifteen furlongs off" (John 11: 18); while in this place we are told that the Mount of Olives was a Sabbath day's journey from the Holy City, or less than three quarters of a mile, while the most likely spot from which the Ascension took place was in or near Bethany, on the eastern slope of the hill, and nearly two miles from Jerusalem.
But if this spot be disputed, and the summit of Olivet and not the declivity be claimed for the Ascension, as old tradition mentioned by Eusebius does, there is nothing in the Greek to forbid it; for it may be taken thus:— "He led them out as far as towards Bethany:" but, as it more naturally means, "as far as to Bethany," we incline to believe that that village, or its immediate neighborhood, was the scene of the Ascension of our Lord.
“A remarkable place was the Mount of Olives (Acts 1:1212Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day's journey. (Acts 1:12)), and Bethany especially so in respect of all those things which are recorded in John 11:11Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (John 11:1), et seqq. (as to the raising of Lazarus); 19:1, et seqq. (the anointing of Bethany); Luke 19:2929And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, (Luke 19:29), et seqq. (the royal entry into Jerusalem from Bethany); Matt. 21:1717And he left them, and went out of the city into Bethany; and he lodged there. (Matthew 21:17) (His lodging at Bethany during Passion week); 24:3 (His prophecy on the Mount of Olives as to the end of Jerusalem and of the world); Luke 22:3939And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. (Luke 22:39) (His agony in Gethsemane, which is at the side of Olivet); Zech. 14:44And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. (Zechariah 14:4) (‘His feet shall stand in that day on the Mount of Olives,') from which it appears that the same Mount is to be the scene of His return as of His Ascension." The Mount of Ascension is not far from the scene of His Agony and the Mount of His Crucifixion: so near together, too, are the sufferings and the glory of the servants of Christ.
How great the contrast, from witnessing their risen Lord taken up into heaven and being in the company of angels, to return to the hostile city, "where our Lord was crucified." But in this they were acting in obedience to His parting command, "Tarry ye in the city of Jerusalem until ye be endued with power from on high" (Luke 24:4949And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. (Luke 24:49)). They might therefore return thither without fear: for when we have "the Word of Christ" to guide us, we need not fear to do what He bids us. And on their return they did not feel sad, but joyful. The Lord had been taken from them "while He blessed them," and that blessing was not the pronouncing of an empty form, but had proved to them a divine reality; for (Luke 24:5252And they worshipped him, and returned to Jerusalem with great joy: (Luke 24:52)) we read" And they worshipped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God!" "Why stand ye gazing up into heaven?" asked the angels. "We are worshipping Mm," might have been their reply; for the steadfast gaze of a fervent and loving heart after an ascended and glorified Jesus is the truest worship. "Then they returned to Jerusalem from the mount called [the Mount] of Olives, which is near Jerusalem, a sabbath day's journey off, and were continually in the temple, praising and blessing God.”
2. THE MEETING FOR PRAYER.—"And when they were come into [the city], they went up to the upper chamber where they were staying, both, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James, son of Alpheus, and Simon the Zealot, and Jude [the brother] of James. These gave themselves all with one accord to continual prayer, with [several] women, and Mary the mother of Jesus, with, his brethren" (verses 13, 14). Their public life was continual praise and blessing in the temple: their private life was continual prayer. They did not separate, but waited with one accord in the upper room of one of the private residences of the company in the preparatory exercise of prayer. They went back into the upper chamber, where they usually sojourned, probably the one where they ate the last Passover and the first Supper with their Lord, and the one in which He had appeared to them on the eve of the resurrection day, and on the following Lord's day (John 20:19, 2619Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. (John 20:19)
26And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. (John 20:26)). Their time was spent in worshipping in the temple at the hours of prayer when all the people went, and continuing together in prayer in this upper chamber when they returned.
We have here the fourth list of the apostles given, and in some respects it is different from all the others (Matt. 10:2-42Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; 4Simon the Canaanite, and Judas Iscariot, who also betrayed him. (Matthew 10:2‑4); Mark 3:16-1916And Simon he surnamed Peter; 17And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: 18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, 19And Judas Iscariot, which also betrayed him: and they went into an house. (Mark 3:16‑19); Luke 6:14-1614Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes, 16And Judas the brother of James, and Judas Iscariot, which also was the traitor. (Luke 6:14‑16)). It is sad to think that on this opening of "the book of life of the slain Lamb," there is one name wanting that once was there, and the once of this chapter tells of its awful blotting out. It was always the last name on the Gospel lists, but here it is removed. Peter is always first on these lists, and he is first in this fourth list, for though he had fallen foully next to Judas, yet he fell with a heart still true to Christ, and had been graciously restored in soul as well as to his apostleship by his loving Master (John 21:15-1815So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. 16He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. 18Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. (John 21:15‑18)).
The Eleven are here enumerated by name as a necessary part of the history, and as giving them a prominence as the immediate apostles of our Lord; and the filling up of their number comes in fittingly, as they were to address themselves as a center to the twelve tribes of the house of Israel, and work upon the world through them, for "salvation is of the Jews.”
They continued "with one accord," which was no doubt due to their realizing their love and loyalty to the One Master, their expectation of the promise of "the Father," and their fear of a common danger, and perhaps above all to their having been breathed into by their risen Lord, so that they had all one life in the Spirit—a risen life in their risen Lord. This 14th verse gives us an account of how they waited for the gift of the Spirit to enable them to act on others with power, as they had received the Holy Ghost at Christ's word (John 20:2222And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: (John 20:22)), giving them a prelibation of Pentecost in spiritual capacity, life, joy, and understanding. This word, "with-one-accord," occurs eleven times in THE ACTS, and nowhere else save once in Rom. 15:66That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. (Romans 15:6). It peculiarly suits the subject of this book—the Spirit gave them one mind about Christ; the devil made his people of one mind against them and their witness: pity it is this decision was not kept up! (Acts 2:1; 3:12; 4:24; 5:12; 7:57; 8:6; 13:17; 15:25; 18:12; 19:291And when the day of Pentecost was fully come, they were all with one accord in one place. (Acts 2:1)
12And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? (Acts 3:12)
24And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: (Acts 4:24)
12And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. (Acts 5:12)
57Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, (Acts 7:57)
6And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. (Acts 8:6)
17The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. (Acts 13:17)
25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, (Acts 15:25)
12And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, (Acts 18:12)
29And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. (Acts 19:29)). "These all continued"— men, are referred to—and it is rare to see all the men of a congregation at the prayer-meeting far more rare to see men continuing to attend. The women generally preponderate at meetings for prayer, and in everything connected with religion. "The women" here are likely such at least as those mentioned in Luke 24:1010It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. (Luke 24:10), who were at the sepulcher, "Mary Magdalene, and Joanna, and Mary, the mother of James, and other women:" possibly some of those women were the wives of some of the men present, for these are referred to in 1 Cor. 9:55Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? (1 Corinthians 9:5). "Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord?"— The very parties here named. Mary, the mother of Jesus, is the only woman expressly named: and we hear no more of her in the New Testament. A silent protest against the Mariolatry of the Church of Rome is this fact, that Mary is never named after Pentecost— never once heard of in the Church of G-od Women are mentioned as accompanying our Lord from Galilee, witnessing His crucifixion, watching His burial, rejoicing in His resurrection, and waiting for the gift of His Spirit (Luke 8:2, 3; 23:55; 24:12And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. (Luke 8:2‑3)
55And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. (Luke 23:55)
1Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. (Luke 24:1); Matt. 27:55, 5655And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. (Matthew 27:55‑56); Mark 15:47; 16:147And Mary Magdalene and Mary the mother of Joses beheld where he was laid. (Mark 15:47)
1And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. (Mark 16:1); John 19:25; 20:1625Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25)
16Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. (John 20:16); Acts 1:1414These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. (Acts 1:14)). The "brethren" of Jesus are spoken of in connection with His mother in this place, and as distinguished from the apostles; and from this we may infer that they were brothers in the ordinary sense, and none of them apostles. Besides, it is likely they were now believers in Christ, although formerly (John 7:55For neither did his brethren believe in him. (John 7:5)) they were not, but living in the world. It is an interesting fact that those most nearly related to Christ were among those who waited in prayer and praise for His promised gift of the Holy Spirit.
3. THE APPOINTMENT OF A NEW APOSTLE. —We have now to consider the action of the disciples in filling up the vacancy occasioned by the apostasy and death of Judas. "And in those days Peter standing up in the midst of the disciples said (the crowd of names [who were] together [was] about one hundred and twenty)" (verses 15-26). We are not told on which of the ten days between the Ascension and Pentecost the event to be recorded took place, but it would seem from the increased number gathered around the apostle to have been shortly before Pentecost. The number of 120 is all that attended that meeting, and not all Christ's disciples. This is no contradiction of the fact that there were about 500 brethren who saw Jesus risen, at once, which may have been in Galilee, where most of His disciples were. Peter's Christ-given pre-eminency (Matt. 16:18, 1918And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. (Matthew 16:18‑19)) begins now to appear; and he acts in accordance with the Lord's injunction— "When thou art converted, strengthen thy brethren." Standing up in the midst of the disciples, he addressed them and suggested the necessity of a new apostle; but he does not consider himself competent to elect—nor do the others, even acting collectively, or with the concurrence of the other disciples. From the peculiar force with which Peter brings out the particular scriptures which apply to the case, we see the opening of his understanding by the risen Lord. to understand the scriptures by the receiving of the Holy Ghost to that effect “Brethren, it was necessary that the scripture should have been fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who became guide to those who took Jesus; for he was numbered amongst us and had received a part in this service. This man then indeed got a field with the reward of iniquity, and, having fallen down headlong, burst in the midst, and all his bowels gushed out. And it was known to oil the dwellers of Jerusalem; so that that field was called in their own dialect Aceldama, that is, field of blood. For it is written in the Book of Psalms, Let his homestead become desolate, and let there be no dweller in it; and let another take his overseer ship. It is necessary therefore that of the men who have assembled with us all the time in which the Lord Jesus carne in and went out among us, beginning from the baptism of John until the day in which He was taken up from us, one of these should be a witness with us of His resurrection. And they appointed two, Joseph who was called Barsabas, who had been surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, knower of the hearts of all, show which one of these two Thou hast chosen to receive the lot of this service and apostleship, from which Judas by transgression fell to go to his own place. And they gave lots on them, and the lot fell on Matthias, and he was numbered with the eleven apostles.”
There are many points in this passage that might be noted. The scope of it is that the gap occasioned in the apostolate by the departure of Judas must be filled up, and Peter refers to Scripture as the ground for it. "It was necessary that this scripture (Ps. 41:9, 69, 109.) should have been fulfilled." In these Psalms the Holy Ghost "spake by the mouth of David"— they were inspired predictions of which he was the penman (Peter and Luke assure us)—and they were "concerning Judas." Christ and Judas are in those Psalms; and in Judas those curses and imprecations of the Holy One were fulfilled. It is not mere man praying for vengeance on his fellowman, but the pronouncing of the sentence of judicial righteousness by Him who has been appointed judge of quick and dead. Thus did Peter, expressing neither wrath, doubt, lamentation, nor sentence, calmly consider the deed of the betrayer, and in all the confidence which was given him by his knowledge of that divine counsel which embraces even the wicked, looks upon it only as an event which "must needs" have taken place. This way of considering the matter he had learned from Him who had died and risen again (Matt. 26:24, 54, 5624The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. (Matthew 26:24)
54But how then shall the scriptures be fulfilled, that thus it must be? (Matthew 26:54)
56But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. (Matthew 26:56); John 13:18; 17:1218I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. (John 13:18)
12While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. (John 17:12); Luke 24:26, 4626Ought not Christ to have suffered these things, and to enter into his glory? (Luke 24:26)
46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: (Luke 24:46)), and his interpretation of Scripture is right, for it is derived from the instruction of the Lord (Luke 24:45, 4645Then opened he their understanding, that they might understand the scriptures, 46And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: (Luke 24:45‑46)). The mild and almost negative way in which Peter refers to Judas' crime of treachery—"who was guide to them who took Jesus," may have been due in part to his own painful recollection of denial and defection. A sense of our own failures will moderate our language in speaking of even the grossest sinner. “Vengeance is mine, |iI| will repay, saith the Lord.”
“Concerning Judas" we have the following things stated:—
1. "Who was guide to them that took Jesus" (v. 16).
2. "He was numbered with us" (v. 17): he was one of the twelve apostles.
3. "He had obtained part of this ministry" (v. 17), viz. apostleship.
4. “This (man) then indeed got a field with the reward of iniquity" (v. 18).
5. "He having fallen down headlong, burst in the midst of [his body], and all his bowels gushed out" (v. 18).
The account here given is not contradictory, but supplementary, of that given by Matthew, chap. 27: 3-10, "Then Judas, which had betrayed Him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day. (Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of Him that was valued, whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me.)" In Matthew he perishes by his own hand: here he seems to die as if by accident or divine judgment (Acts 1: 18). Then again, in Matthew, the chief priests purchased the field of blood with the pieces of silver which Judas, in a fit of remorse, threw down in the temple: here it appears as if he purchased it. This is only an apparent discrepancy -nor do we need to have recourse to the supposition that Judas began the purchase and the chief priests completed it—for Peter lo simply and broadly stating the fact that he acquired a field by the wages of that was all he got for betraying Christ; that he hanged himself in the potter's field, and the Tope or branch of the tree from which it was suspended breaking, he fell on his face, and all his bowels gushed out. And the place where he so ignominiously terminated his covetous and traitorous career was subsequently acquired for the burial of strangers, and became the perpetual monument of his infamy as traitor and suicide, being known henceforth as "Aceldama, or, The Field of Blood." And (v. 20) Scripture referred to this—"For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his office let another take;" Ps. 109. speaks of one enemy, Ps. 69. of many (Judas and all impenitent betrayers and murderers of Christ): the antichrist of the end of the age and his people are symbolized.
“Wherefore of these men which, have companied with, us all the time that the Lord Jesus went in and out among ye, beginning from the baptism, of John, unto that same day that He was taken up from us, must one be ordained to be a witness with, us of His resurrection,"(verses 21, 22). The words" must be ordained," are an interpolation, there being for them no equivalent in the Greek." One of those should be a witness with us of His resurrection," is the true translation." It is necessary therefore" is how the address runs: and this is the pith of the apostle's argument, and the proposition he makes to the assembled disciples. The qualifications of an apostle referred to by him are, that he must have been familiar with the Lord from the starting-point of His public life when baptized by John until the day of His ascension, and that he must be able specially to bear witness of His resurrection. "It is necessary," said Peter, that a new apostle be appointed, and that he should be "one of those" now described.
The result is in verses 23-25. We read that they appointed two, "Joseph, who was called Barsabas, who had been surnamed Justus, and Matthias," prayed, and referred the choice to the Lord Jesus— "Show which one of these two Thou hast chosen." Only Christ could choose an apostle—no man could. "They gave lots on them, and the lot fell on Matthias, and he was numbered with the eleven apostles.”
From this we gather that the company of 120 nominated two men who answered to the qualifications. 2. They prayed. 3. They referred the choice to the Lord Jesus (John 6:70; 13:1870Jesus answered them, Have not I chosen you twelve, and one of you is a devil? (John 6:70)
18I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. (John 13:18); 15:16). 4. They used the Jewish mode of showing the mind of God-the lot: this was because the promise of the Father, the Holy Ghost, had not been yet given: and there is no recourse to the lot alter Pentecost, it not being in accordance with the "ministration of the Spirit.”
It is more than likely that Peter not only gave the address before the appointment, but also prayed; for in addressing his glorified Master as "knower of the hearts of all men," and appealing to Him to show which of the two He had chosen, he was acting as he had done in John 21:1717He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. (John 21:17).
The reference to Judas is solemn—"from which Judas, transgressing, fell to go to his own place"—not only his own field, Aceldama, which was to be his scaffold, but "to his own place" in eternity! —the place that suited his character and the deeds done in the body. Every soul arriving in "scheol" has its own appointed place; but Judas' dreadful place, to which he has forever gone and from which he will never return, is his own place, which he acquired for himself and made himself worthy of. Our character in time Christward decides our place and destiny for eternity!
It has been gravely questioned whether this action of filling up the gap created in the apostolate by the apostasy of Judas by the appointment of Matthias was justified and sanctioned by Christ; and one has gone so far as to designate this choice as "an echo of the natural officiousness and impetuosity of Peter." Stier also puts seven bold questions as to the warrantableness of it. Nevertheless we conclude from this narrative that it was a proper thing to be done; and the Twelve Apostles needed to be complete before the descent of the Holy Ghost; and the call of Saul was ektromal or exceptional, a thing entirely by itself and he was never numbered with the twelve. “He was not one of the twelve at all, but an apostle for the Gentiles, as the twelve were the apostles of the Circumcisions.”
“The Spirit of God in this very book (Acts 6:22Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. (Acts 6:2)) sanctions the choice that was made that day, and never alludes to Paul as the necessary twelfth apostle. To do so would be, in my judgment, to weaken, if not ruin, the truth of God. Paul was not one of the twelve. It is of all consequence that he should be allowed to retain a special place who had a special work. All was wisely ordered. They prayed, and said— 'Thou, Lord, which knowest the hearts of all men, show whether of these two Thou hast chosen! Man never chooses an apostle; apostles did not, could not, elect an apostle; the LORD alone chose; and so they gave forth their lots after a Jewish fashion. The twelve apostles were clearly, as it seems to me, in relation to the twelve tribes of Israel, and they gave forth lots for them; ' that is, for Joseph and Matthias. This was sanctioned of God in the Old Testament when Israel was before Him (1 Chron. 24. and 25; Lev. 16:88And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat. (Leviticus 16:8); Num. 34:1313And Moses commanded the children of Israel, saying, This is the land which ye shall inherit by lot, which the Lord commanded to give unto the nine tribes, and to the half tribe: (Numbers 34:13); John 14:2, 18:2), as it will be sanctioned when Israel returns on the scene in the latter day (Ezek. 45.) No doubt when the Church of God was in being, the lot disappears [because guided of the Holy Ghost]; but the assembly of God was not yet formed.”
It was in due order that the lot should be used in Israel, for the choice of Matthias was in Israel, not in the Church; but it would be out of order to do such a thing in the Church placed in the immediate guidance of the Holy Ghost.
Nor can this choice of an apostle by Christ Himself, and shown by the lot in Israel before Pentecost, be a precedent or warrant for choosing ministers or office-bearers in the Church of God.
It was an exceptional action done in an old covenant way before the Church began, and can form no guide for our action now. Moreover this was not popular election, but purely Christ-election—
"THOU, LORD, knower of the hearts of all, show which one of these two THOU HAST CHOSEN" (verse 24). "The lot is cast into the lap, but the whole disposing thereof is of the Lord" (Prov. 16:3333The lot is cast into the lap; but the whole disposing thereof is of the Lord. (Proverbs 16:33)); "and they gave lots on them, and the lot fell on Matthias, and he was numbered with the eleven apostles.”