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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 1:15–26. His four-level outline is real structure in the source text, so it is rendered as structure.
The sin of Judas was not only his shame and ruin, but it made a vacancy in the college of the apostles. They were ordained twelve, with an eye to the twelve tribes of Israel, descended from the twelve patriarchs; they were the twelve stars that make up the church's crown (Rev 12:1), and for them twelve thrones were designated, Mat 19:28. Now being twelve when they were learners, if they were but eleven when they were to be teachers, it would occasion every one to enquire what had become of the twelfth, and so revive the remembrance of the scandal of their society; and therefore care was taken, before the descent of the Spirit, to fill up the vacancy, of the doing of which we now have an account, our Lord Jesus, probably, having given directions about it, among other things which he spoke pertaining to the kingdom of God. Observe,
I.The persons concerned in this affair.
1.The house consisted of about a hundred and twenty. This was the number of the names, that is, the persons; some think the men only, distinguished from the women. Dr. Lightfoot reckons that the eleven apostles, the seventy disciples, and about thirty-nine more, all of Christ's own kindred, country, and concourse, made up this one hundred and twenty, and that these were a sort of synod, or congregation of ministers, a standing presbytery (Act 4:23), to whom none of the rest durst join themselves (Act 5:13), and that they continued together till the persecution at Stephen's death dispersed them all but the apostles (Act 8:1); but he thinks that besides these there were many hundreds in Jersualem, if not thousands, at this time, that believed; and we have indeed read of many that believed on him there, but durst not confess him, and therefore I cannot think, as he does, that they were now formed into distinct congregations, for the preaching of the word and other acts of worship; nor that there was any thing of this till after the pouring out of the Spirit, and the conversions recorded in the following chapter. Here was the beginning of the Christian church: this hundred and twenty was the grain of mustard-seed that grew into a tree, the leaven that leavened the whole lump.
2.The speaker was Peter, who had been, and still was, the most forward man; and therefore notice is taken of his forwardness and zeal, to show that he had perfectly recovered the ground he lost by his denying his Master, and, Peter being designed to be the apostle of the circumcision, while the sacred story stays among the Jews, he is still brought in, as afterwards, when it comes to speak of the Gentiles, it keeps to the story of Paul.
II.The proposal which Peter made for the choice of another apostle.
He stood up in the midst of the disciples, Act 1:15. He did not sit down, as one that gave laws, or had any supremacy over the rest, but stood up, as one that had only a motion to make, in which he paid a deference to his brethren, standing up when he spoke to them. Now in his speech we may observe,
1.The account he gives of the vacancy made by the death of Judas, in which he is very particular, and, as became one that Christ had breathed upon, takes notice of the fulfilling of the scriptures in it. Here is,
(1.)The power to which Judas had been advanced (Act 1:17): He was numbered with us, and had obtained part of this ministry which we are invested with. Note, Many are numbered with the saints in this world that will not be found among them in the day of separation between the precious and the vile. What will it avail us to be added to the number of Christians, if we partake not of the spirit and nature of Christians? Judas's having obtained part of this ministry was but an aggravation of his sin and ruin, as it will be of theirs who prophesied in Christ's name, and yet were workers of iniquity.
(2.)The sin of Judas, notwithstanding his advancement to this honour. He was guide to those that took Jesus, not only informed Christ's persecutors where they might find him (which they might have done effectually though he had kept out of sight), but he had the impudence to appear openly at the head of the party that seized him. He went before them to the place, and, as if he had been proud of the honour, gave the word of command: That same is he, hold him fast. Note, Ringleaders in sin are the worst of sinners, especially if those that by their office should have been guides to the friends of Christ are guides to his enemies.
(3.)The ruin of Judas by this sin. Perceiving the chief priests to seek the life of Christ and his disciples, he thought to save his by going over to them, and not only so, but to get an estate under them, of which his wages for his service, he hoped, would be but an earnest; but see what came of it.
[1.]He lost his money shamefully enough (Act 1:18): He purchased a field with the thirty pieces of silver, which were the reward of his iniquity. He did not purchase the field, but the wages of his unrighteousness did, and it is very elegantly expressed thus, in derision of his projects to enrich himself by this bargain. He thought to have purchased a field for himself, as Gehazi did with what he got from Naaman by a lie (see Kg2 5:26), but it proved the purchase of a field to bury strangers in; and what was he or any of his the better for this? It was to him an unrighteous mammon, it deceived him; and the reward of his iniquity was the stumbling-block of his iniquity.
[2.]He lost his life m ore shamefully. We were told (Mat 27:5) that he went away in despair, and was suffocated (so the word signifies there, and no more); here it is added (as latter historians add to those who went before) that, being strangled, or choked with grief and horror, he fell headlong, fell on his face (so Dr. Hammond), and partly with the swelling of his own breast, and partly with the violence of the fall, he burst asunder in the midst, so that all his bowels tumbled out. If, when the devil was cast out of a child, he tore him, threw him down, and rent him, and almost killed him (as we find Mar 9:26; Luk 9:42), no wonder if, when he had full possession of Judas, he threw him headlong, and burst him. The suffocation of him, which Matthew relates, would make him swell till he burst, which Peter relates. he burst asunder with a great noise (so Dr. Edwards), which was heard by the neighbours, and so, as it follows, it came to be known (Act 1:19): His bowels gushed out; Luke writes like a physician, understanding all the entrails of the middle and lower ventricle. Bowelling is part of the punishment of traitors. Justly do those bowels gush out that were shut up against the Lord Jesus. And perhaps Christ had an eye to the fate of Judas, when he said of the wicked servant that he would cut him in sunder, Mat 24:51.
(4.)The public notice that was taken of this: It was known to all the dwellers in Jerusalem. It was, as it were, put into the newspapers, and was all the talk of the town, as a remarkable judgment of God upon him that betrayed his Master, Act 1:19. It was not only discoursed of among the disciples, but it was in every body's mouth, and nobody disputed the truth of the fact. It was known, that is, it was known to be true, incontestably so. Now one would think this should have awakened those to repentance that had had any hand in the death of Christ when they saw him that had the first hand thus made an example. But their hearts were hardened, and, as to those of them that were to be softened, it must be done by the word, and the Spirit working with it. Here is one proof of the notoriety of the thing mentioned, that the field which was purchased with Judas's money was called Aceldama - the field of blood, because it was bought with the price of blood, which perpetuated the infamy not only of him that sold that innocent precious blood, but of those that bought it too. Look how they will answer it, when God shall make inquisition for blood.
(5.)The fulfilling of the scriptures in this, which had spoken so plainly of it, that it must needs be fulfilled, Act 1:16. Let none be surprised nor stumble at it, that this should be the exit of one of the twelve, for David had not only foretold his sin (which Christ had taken notice of, Joh 13:18, from Psa 41:9, He that eateth bread with me hath lifted up the heel against me), but had also foretold,
[1.]His punishment (Psa 69:25): Let his habitation be desolate. This Psalm refers to the Messiah. Mention is made but two or three verses before of their giving him gall and vinegar, and therefore the following predictions of the destruction of David's enemies must be applied to the enemies of Christ, and particularly to Judas. Perhaps he had some habitation of his own at Jerusalem, which, upon this, every body was afraid to live in, and so it became desolate. This prediction signifies the same with that of Bildad concerning the wicked man, that his confidence shall be rooted out of his tabernacle, and shall bring him to the king of terrors: it shall dwell in his tabernacle, because it is none of his; brimstone shall be scattered upon his habitation, Job 18:14, Job 18:15.
[2.]The substitution of another in his room. His bishopric, or his office (for so the word signifies in general) shall another take, which is quoted from Psa 109:8. With this quotation Peter very aptly introduces the following proposal. Note, We are not to think the worse of any office that God has instituted (whether magistracy or ministry) either for the wickedness of any that are in that office or for the ignominious punishment of that wickedness; nor will God suffer any purpose of his to be frustrated, any commission of his to be vacated, or any work of his to be undone, for the miscarriages of those that are entrusted therewith. The unbelief of man shall not make the promise of God of no effect. Judas is hanged, but his bishopric is not lost. It is said of his habitation, that no man shall dwell therein, there he shall have no heir; but it is not said so of his bishopric, there he shall not want a successor. It is with the officers of the church as with the members of it, if the natural branches be broken off, others shall be grafted in, Rom 11:17. Christ's cause shall never be lost for want of witnesses.
2.The motion he makes for the choice of another apostle, Act 1:21, Act 1:22. Here observe,
(1.)How the person must be qualified that must fill the vacancy. It must be one of these men, these seventy disciples, that have companied with us, that have constantly attended us, all the time that the Lord Jesus went in and out among us, preaching and working miracles for three years and a half, beginning from the baptism of John, from which the gospel of Christ commenced, unto that same day that he was taken up from us. Those that have been diligent, faithful, and constant, in the discharge of their duty in a lower station, are fittest to be preferred to a higher; those that have been faithful in a little shall be entrusted with more. And none should be employed as ministers of Christ, preachers of his gospel, and rulers in his church, but those that are well acquainted with his doctrine and doings, from first to last. None shall be an apostle but one that has companied with the apostles, and that continually; not that has visited them now and then, but been intimately conversant with them.
(2.)To what work he is called that must fill up the vacancy: He must be a witness with us of his resurrection. By this it appears that others of the disciples were with the eleven when Christ appeared to them, else they could not have been witnesses with them, as competent witnesses as they, of his resurrection. The great thing which the apostles were to attest to the world was Christ's resurrection, for this was the great proof of his being the Messiah, and the foundation of our hope in him. See what the apostles were ordained to, not to a secular dignity and dominion, but to preach Christ, and the power of his resurrection.
III.The nomination of the person that was to succeed Judas in his office as an apostle.
1.Two, who were known to have been Christ's constant attendants, and men of great integrity, were set up as candidates for the place (Act 1:23): They appointed two; not the eleven, they did not take upon them to determine who should be put up, but the hundred and twenty, for to them Peter spoke, and not to the eleven. The two they nominated were Joseph and Matthias, of neither of whom do we read elsewhere, except this Joseph be the same with that Jesus who is called Justus, of whom Paul speaks (Col 4:11), and who is said to be of the circumcision, a native Jew, as this was, and who was a fellow-worker with Paul in the kingdom of God and a comfort to him; and then it is observable that, though he came short of being an apostle, he did not therefore quit the ministry, but was very useful in a lower station; for, Are all apostles? Are all prophets? Some think this Joseph is he that is called Joses (Mar 6:3), the brother of James the less (Mar 15:40), and was called Joses the just, as he was called James the just. Some confound this with that Joses mentioned Act 4:36. But that was of Cyprus, this of Galilee; and, it should seem, to distinguish them, that was called Barnabas - a son of consolation; this Barsabas - a son of the oath. These two were both of them such worthy men, and so well qualified for the office, that they could not tell which of them was the fitter, but all agreed it must be one of these two. They did not propose themselves nor strive for the place, but humbly sat still, and were appointed to it.
2.They applied to God by prayer for direction, not which of the seventy, for none of the rest could stand in competition with these in the opinion of all present, but which of these two? Act 1:24, Act 1:25.
(1.)They appeal to God as the searcher of hearts: "Thou, Lord, who knowest the hearts of all men, which we do not, and better than they know their own." Observe, When an apostle was to be chosen, he must be chosen by his heart, and the temper and disposition of that. Yet Jesus, who knew all men's hearts, for wise and holy ends chose Judas to be one of the twelve. It is comfortable to us, in our prayers for the welfare of the church and its ministers, that the God to whom we pray knows the hearts of all men, and has them not only under his eye, but in his hand, and turns them which way soever he will, can make them fit for his purpose, if he do not find them so, by giving them another spirit.
(2.)They desire to know which of these God had chosen: Lord, show us this, and we are satisfied. It is fit that God should choose his own servants; and so far as he in any way by the disposals of his providence or the gifts of his Spirit, shows whom he hath chosen, or what he hath chosen, for us, we ought to comply with him.
(3.)They are ready to receive him as a brother whom God hath chosen; for they are not contriving to have so much the more dignity themselves, by keeping out another, but desire to have one to take part of this ministry and apostleship, to join with them in the work and share with them in the honour, from which Judas by transgression fell, threw himself, by deserting and betraying his Master, from the place of an apostle, of which he was unworthy, that he might go to his own place, the place of a traitor, the fittest place for him, not only to the gibbet, but to hell - this was his own place. Note, Those that betray Christ, as they fall from the dignity of relation to him, so they fall into all misery. It is said of Balaam (Num 24:25) that he went to his own place, that is, says one of the rabbin, he went to hell. Dr. Whitby quotes Ignatius saying, There is appointed to every man idios topos - a proper place, which imports the same with that of God's rendering to every man according to his works. And our Saviour had said that Judas's own place should be such that it had been better for him that he had never been born (Mat 26:24) - his misery such as to be worse than not being. Judas had been a hypocrite, and hell is the proper place of such; other sinners, as inmates, have their portion with them, Mat 24:51.
(4.)The doubt was determined by lot (Act 1:26), which is an appeal to God, and lawful to be used for determining matters not otherwise determinable, provided it be done in a solemn religious manner, and with prayer, the prayer of faith; for the lot is cast into the lap, but the whole disposal thereof is of the Lord, Pro 16:33. Matthias was not ordained by the imposition of hands, as presbyters were, for he was chosen by lot, which was the act of God; and therefore, as he must be baptized, so he must be ordained, by the Holy Ghost, as they all were not many days after. Thus the number of the apostles was made up, as afterwards, when James, another of the twelve, was martyred, Paul was made an apostle.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Wherefore it behooves of these men which have companied with us all the time." Why does he make it their business too? That the matter might not become an object of strife, and they might not fall into contention about it. For if the Apostles themselves once did this, much more might those. This he ever avoids. Wherefore at the beginning he said, "Men and brethren. It behooves" to choose from among you. He defers the decision to the whole body, thereby both making the elected objects of reverence and himself keeping clear of all invidiousness with regard to the rest. For such occasions always give rise to great evils.
Now that some one must needs be appointed, he adduces the prophet as witness: but from among what persons: "Of these," he says, "which have companied with us, all the time that the Lord Jesus went in and out among us, 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": that their college might not be left mutilated. Then why did it not rest with Peter to make the election himself: what was the motive? This; that he might not seem to bestow it of favor. And besides, he was not yet endowed with the spirit.
"Wherefore of these men which have companied with us," continues Peter. Observe how desirous he is they should be eye-witnesses. It is true indeed that the Spirit would shortly come; and yet great care is shown with regard to this circumstance. "Of these men," he says, "which have companied with us, all the time that the Lord Jesus went in and out among us." He shows that they had dwelt with Christ, not simply been present as disciples. In fact, from the very beginning there were many that then followed Him. "All the time," he says, "that the Lord Jesus went in and out among us, beginning from the baptism of John." True! for no one knew what preceded that event, though they did learn it by the Spirit. "Unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection." He said not, a witness of the rest of his actions, but a witness of the resurrection alone. For indeed that witness had a better right to be believed, who was able to declare, that He Who ate and drank, and was crucified, the same rose again. Wherefore it was needed that he should be a witness, not only of the time preceding this event, nor only of what followed it, and of the miracles; the thing required was, the resurrection. For the other matters were manifest and acknowledged, but the resurrection took place in secret, and was manifest to these only. And they do not say, Angels have told us; but, We have seen. For this it was that was most needful at that time: that they should be men having a right to be believed, because they had seen.
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Summary
Acts 1:22 outlines the essential qualifications for the individual chosen to replace Judas Iscariot among the twelve apostles. Peter articulates that the candidate must have been a continuous eyewitness to Jesus' entire public ministry, from its inception with John's baptism through to the Lord's ascension into heaven. The ultimate purpose of this rigorous criterion was for the new apostle to join the others in authoritatively testifying to the pivotal truth of Jesus' resurrection, thereby ensuring the credibility and continuity of the apostolic witness to the nascent church and the world.
Context
Literary Context
This verse is part of Peter's address to approximately 120 disciples gathered in Jerusalem, following Jesus' ascension into heaven as described in Acts 1:9. The immediate preceding verses detail Judas's betrayal and subsequent demise (Acts 1:16-19), prompting the need to fulfill prophecy and restore the apostolic number to twelve. Peter's speech sets the stage for the selection process that culminates in Matthias being chosen in Acts 1:26. The criteria laid out in Acts 1:22 are foundational to understanding the nature of apostolic authority and the early church's commitment to historical truth.
Historical & Cultural Context
The concept of "witness" (Greek: martys) was deeply rooted in Jewish legal and cultural traditions, where testimony from credible eyewitnesses was paramount for establishing truth, especially in matters of life and death (e.g., Deuteronomy 19:15). The number twelve held profound symbolic significance for Israel, representing the twelve tribes, and its restoration for the apostles underscored the continuity between God's old covenant people and the new covenant community being formed. The period between Jesus' ascension and Pentecost was a time of anticipation and preparation for the Holy Spirit's empowerment, and establishing authoritative leadership was crucial for the church's future mission.
Key Themes
Acts 1:22 powerfully contributes to several key themes within the book of Acts and the broader New Testament. Firstly, it underscores the indispensable role of eyewitness testimony in the foundation of the Christian faith. The apostles were not merely teachers of doctrine but verifiable witnesses to historical events. Secondly, the verse highlights the centrality of Jesus' resurrection as the core message and validating truth of the Gospel. As seen throughout Acts, the apostles' preaching consistently revolved around the resurrection (e.g., Acts 2:24, Acts 3:15, Acts 4:33). Lastly, it speaks to the theme of apostolic continuity and authority, demonstrating the early church's commitment to maintaining the divinely appointed leadership structure initiated by Jesus.
Exposition and Analysis
Key Word Analysis
This word signifies a divine necessity or obligation. It indicates that the selection of a replacement for Judas was not merely a human preference or organizational convenience, but a divinely ordained imperative. This necessity underscores the importance of the apostolic office and its role in God's redemptive plan, particularly in bearing witness to the resurrection.
Derived from a verb meaning "to come into being" or "to become," this term, in this context, refers to the act of being appointed or made into a specific role. It implies a formal process of selection and installation into the office of an apostle, emphasizing that the individual would not merely join but would be divinely constituted as a witness alongside the existing apostles.
This crucial term denotes someone who gives testimony based on what they have personally seen or heard. It implies firsthand knowledge and an authoritative declaration of truth. The word is the root of our English term "martyr," hinting at the potential for suffering and even death that could accompany such a profound commitment to bearing witness to Christ, especially His resurrection.
Verse Breakdown
"Beginning from the baptism of John"
This clause establishes the starting point of the required eyewitness period. John's baptism of Jesus marked the public inauguration of Jesus' ministry, signifying His anointing by the Holy Spirit and His divine affirmation as the Messiah (Matthew 3:13-17). An apostle needed to have been present from this foundational moment to fully comprehend the trajectory and divine validation of Jesus' earthly work.
"unto that same day that he was taken up from us"
This defines the endpoint of the eyewitness period. "Taken up" refers to Jesus' ascension into heaven (Acts 1:9), marking the completion of His earthly ministry. The chosen apostle needed to have observed the entirety of Jesus' public life, from its divine commencement to its triumphant conclusion, ensuring a comprehensive and unbroken testimony.
"must one be ordained"
This phrase reiterates the divine imperative ("must") for the selection and formal appointment of an individual. It highlights that this was not a casual or optional decision but a necessary act to maintain the integrity and completeness of the apostolic band as divinely intended.
"to be a witness with us of his resurrection"
This final clause articulates the ultimate purpose and specific content of the new apostle's role. While the entire ministry from baptism to ascension provided the context, the resurrection was the central, validating event. The apostle's primary function was to bear authoritative testimony to the historical reality and theological significance of Jesus' triumph over death, which formed the bedrock of the early Christian message.
Literary Devices
Acts 1:22 employs several effective literary devices to convey its profound message. The phrase Inclusio is evident in the temporal markers "Beginning from the baptism of John, unto that same day that he was taken up from us." This creates a literary bracket, encompassing the entire span of Jesus' public ministry and emphasizing the comprehensive nature of the required eyewitness account. There is also a strong element of Emphasis, particularly on the "resurrection" as the culminating point of the witness. While the entire journey from baptism to ascension is necessary, the resurrection is presented as the ultimate truth to be proclaimed, highlighting its paramount importance in apostolic preaching. Furthermore, the "baptism of John" can be seen as a Metonymy, where a significant event (the baptism) stands in for the entire public ministry that followed, serving as a concise and recognizable marker for its commencement.
Theological and Thematic Connections
Acts 1:22 profoundly shapes our understanding of apostolic authority and the nature of Christian truth. It underscores that the foundation of the early church was not based on abstract philosophy or subjective experience, but on the verifiable historical events of Jesus' life, death, and especially His resurrection, attested to by credible eyewitnesses. This divine imperative for eyewitness testimony ensured the integrity and authenticity of the Gospel message as it began to spread. The emphasis on the resurrection reveals it as the linchpin of Christian faith—the event that validates Jesus' claims, confirms His divine identity, and offers hope for humanity's salvation. The apostles were chosen not merely to recount facts, but to proclaim the living Christ, whose resurrection empowered their ministry and validated their message.
Reflection and Application
While the specific call to be an apostle like the twelve was unique and foundational, the principles embedded in Acts 1:22 hold enduring significance for all believers today. We are all called to be witnesses of Christ in our spheres of influence, empowered by the Holy Spirit as promised in Acts 1:8. Our testimony gains power and credibility not from our eloquence, but from its rootedness in personal experience with Jesus and a clear understanding of the biblical truth concerning His life, death, and, most crucially, His resurrection. Just as the early apostles bore witness to a historical event, we are called to bear witness to the transforming power of the resurrected Christ in our own lives and in the world. The resurrection remains the central hope, the ultimate victory, and the driving force of the Christian faith, which we are commissioned to share with authenticity and conviction.
Questions for Reflection
FAQ
Why was an eyewitness so crucial for the apostolic role, especially for Judas's replacement?
The primary reason for requiring an eyewitness was to ensure the absolute authenticity and authority of the apostolic testimony. The apostles were not merely teachers of doctrine but were divinely appointed to be the authoritative proclaimers of the historical facts of Jesus' life, ministry, death, and, most importantly, His bodily resurrection. Their firsthand observation from the "baptism of John" to the "day he was taken up" guaranteed that their message was based on verifiable events, not hearsay or speculation. This was vital for establishing the foundational truths of the burgeoning Christian faith and for countering any false narratives.
Does Acts 1:22 imply that all future apostles must have been eyewitnesses to Jesus' earthly ministry?
No, this specific criterion was unique to the selection of the twelfth apostle, specifically to fill the vacancy left by Judas and maintain the symbolic and historical integrity of the original twelve. The apostles were foundational to the church's inception. The example of Paul, who became an apostle after Jesus' ascension (e.g., 1 Corinthians 9:1), demonstrates that God could call and commission apostles through other means, specifically through a direct revelation of the resurrected Christ (Galatians 1:11-12). While Paul did not witness Jesus' earthly ministry, he did encounter the resurrected Christ, which validated his apostolic claim.
Christ-Centered Fulfillment
Acts 1:22, while setting criteria for an apostle, ultimately points to Christ as the central figure and the very content of the apostolic witness. Jesus Himself is the ultimate "faithful witness" (Revelation 1:5), whose entire life, from His baptism inaugurating His public ministry to His triumphant ascension, serves as the divine revelation of God's redemptive plan. The apostles' role was to bear witness to His story, a story culminating in the resurrection, which is the cornerstone of Christian faith. The necessity of testifying to "his resurrection" underscores that Christ's victory over death is not merely a historical event but the source of new life and the power for all who believe (Romans 4:25). Thus, the apostles, by fulfilling the criteria of Acts 1:22, became living testimonies to the resurrected Christ, extending His own mission and inviting others into the life-transforming reality of His finished work, empowered by the Spirit He promised to send to His witnesses (Acts 1:8).