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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
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He [Justus, surnamed Barsabbas] drank a deadly poison, and yet, by the grace of the Lord, suffered no harm.
But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition.
That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm.
The Book of Acts records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows: "And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said." [Acts 1:23]
"And they appointed two, Joseph called Barsabus, who was surnamed Justus, and Matthias." Not he appointed them: but it was he that introduced the proposition to that effect, at the same time pointing out that even this was not his own, but from old time by prophecy; so that he acted as expositor, not as preceptor. "Joseph called Barsabus, who was surnamed Justus." Perhaps both names are given, because there were others of the same name, for among the Apostles also there were several names alike; as James, and James (the son) of Alphaeus; Simon Peter, and Simon Zelotes; Judas (the brother) of James, and Judas Iscariot. The appellation, however, may have arisen from a change of life, and very likely also of the moral character.
"And they appointed two," it is said. Why not many? That the feeling of disappointment might not reach further, extending to many. Again, it is not without reason that he puts Matthias last; he would show, that frequently he that is honourable among men, is inferior before God.
They choose two: Joseph, surnamed the Just, and Matthias—a name, as they say, that means “God’s small one” in the Hebrew language, and by calling [him, God] confirms him as humble. Oh, how different are human from heavenly judgments! He who was just according to the praise of humankind is surpassed by the merit of a small one.
And they appointed two, Joseph who was called Barsabbas, who was surnamed Justus. In Greek it is more detailed: And having said these things, they appointed two: Joseph who was called Barsabbas, who was surnamed Justus, and Matthias. Where we in this sentence read Justus, in the Greek also Justus is written. If we believe it to be a Latin name, it seems that this man was of such virtue that even the Romans, who could have known him, gave him the name of justice. But if it is a Hebrew name, it can be interpreted as “sparing” or “he himself uplifted,” as Jerome teaches in the Book of Hebrew Names. What is called Justus in Latin, in Hebrew is Sadoch, and in Greek is called δίκαιος. Furthermore, Clement of Alexandria, a most learned man in all respects, reports that both those appointed to the lot of apostleship were from the number of the seventy disciples.
Joseph who is called Barsabbas, who was surnamed Justus, and Matthias. Barsabbas is interpreted as "son of rest," Matthias as "little one of God." Concerning whom Arator says: . . . . . . O how far human judgments differ from those above? He who was just is deservedly surpassed by the little one in human praise.
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Summary
Acts 1:23 marks a crucial moment in the nascent Christian community as the apostles, guided by Peter, initiate the process of restoring the full complement of twelve apostles following Judas Iscariot's defection. This verse specifically details the nomination of two qualified candidates, Joseph Barsabas (also known as Justus) and Matthias, from among the larger group of disciples, setting the stage for the selection of the one who would fill the vacant apostolic office. This action demonstrates the early church's commitment to divine order and their proactive faith as they awaited the promised outpouring of the Holy Spirit.
Context
Literary Context
Acts 1:23 is situated within the immediate aftermath of Jesus' ascension to heaven, as recorded in Acts 1:9-11. The disciples, numbering about 120, have gathered in Jerusalem, awaiting the promised Holy Spirit. Peter, stepping into a leadership role, addresses the assembly, explaining from Scripture the necessity of replacing Judas Iscariot. He cites prophecies from the Psalms, specifically Psalm 69:25 and Psalm 109:8, to justify the need for a successor. Peter also lays out the stringent criteria for the new apostle: he must be someone who accompanied Jesus and the disciples throughout His public ministry, from John's baptism until Jesus' ascension, to serve as a "witness of his resurrection" (Acts 1:21-22). This verse then presents the two individuals who met these qualifications and were put forward by the community for consideration.
Historical & Cultural Context
The early Christian community, though small, was operating within a Jewish cultural framework deeply rooted in Old Testament tradition. The number twelve held profound symbolic significance, representing the twelve tribes of Israel and, by extension, God's chosen people and His covenantal order. Jesus Himself had chosen twelve apostles to signify the new Israel and their future role in judging the twelve tribes (Matthew 19:28). The act of replacing Judas was therefore not merely about filling a vacancy but about restoring a divinely ordained number and ensuring the continuity of the apostolic witness. The method of "appointing" or "putting forward" candidates, followed by prayer and casting lots (Acts 1:24-26), reflects a common practice in the ancient world for discerning divine will, particularly in matters of great importance, before the full indwelling of the Holy Spirit at Pentecost.
Key Themes
This verse contributes to several overarching themes in the book of Acts and the broader biblical narrative. Firstly, it highlights the Restoration of Apostolic Order, emphasizing the early church's commitment to the structure and leadership established by Jesus. The restoration of the twelve signifies continuity with God's plan for His people, from Old Testament Israel to the new covenant community. Secondly, the communal nomination process underscores the theme of Community Discernment and Participation, demonstrating that significant decisions in the early church involved the collective body of believers, not just a select few. This communal aspect, even before the Holy Spirit's full outpouring at Acts 2, shows a nascent form of shared responsibility. Finally, the disciples' proactive steps to identify and nominate candidates, even while "waiting for the promise of the Father" (Acts 1:4), illustrates the theme of Faithful Obedience and Proactive Waiting. They were not passively waiting but actively seeking to align themselves with God's perceived will, demonstrating their readiness to be used by Him.
Exposition and Analysis
Key Word Analysis
This verb, G2476, carries the primary meaning "to stand," but in various applications, it can mean "to appoint," "to establish," or "to set up." In this context, it signifies that the gathered community formally presented or put forward these two individuals as suitable candidates. It implies a deliberate, communal act of selection and presentation for a specific purpose, rather than a casual suggestion.
Meaning "to call," is used here to indicate Joseph's common designation. It refers to the name by which he was known or addressed within the community. This highlights the practical identification of the individual and suggests a recognized identity within the early Christian circle.
Meaning "to entitle" or "to call upon," indicates that "Justus" was a descriptive appellation or nickname given to Joseph, likely reflecting a widely acknowledged characteristic. It suggests a public reputation or a commonly used additional name that distinguished him. The fact that he was "surnamed Justus" speaks to his known character within the community.
Verse Breakdown
"And they appointed two,"
This opening phrase indicates a collective decision and action by the gathered community of believers, numbering about 120 (Acts 1:15). The verb "appointed" (Greek: hístēmi) suggests a formal presentation or setting forth of individuals deemed suitable for the vacant apostolic office. It implies a prior process of discernment and nomination within the group, leading to the selection of these two specific individuals who met Peter's stated criteria (Acts 1:21-22).
"Joseph called Barsabas, who was surnamed Justus,"
This clause identifies the first of the two nominated candidates. "Joseph" is a common Hebrew name. "Barsabas" is an Aramaic patronymic, likely meaning "son of Sabas" or "son of the oath/Sabbath," indicating his Jewish heritage and possibly a devout background. The additional detail "who was surnamed Justus" is significant. "Justus" is a Latin name meaning "just" or "righteous," suggesting that Joseph had a recognized reputation for integrity and moral uprightness within the community. This surname would have been a public testament to his character, a vital quality for someone considered for apostleship.
"and Matthias."
This simple concluding phrase names the second candidate. Matthias is a Greek form of the Hebrew name Mattithiah, meaning "gift of Yahweh" or "gift of the Lord." The inclusion of his name without further descriptive titles, unlike Joseph, implies he was equally well-known and respected within the community, his name perhaps carrying its own inherent theological significance as a "gift" from God. The pairing of these two individuals highlights that both were considered equally qualified and worthy of the sacred office.
Literary Devices
The verse primarily employs Nominalism and Descriptive Detail to introduce the candidates. The precise naming of "Joseph called Barsabas, who was surnamed Justus, and Matthias" provides specific identities, grounding the narrative in historical reality. The use of the appositive phrase "who was surnamed Justus" adds a significant layer of characterization for Joseph, highlighting his reputation for righteousness. This brief but potent detail serves as a form of Epithet, offering insight into the community's perception of him. While not overtly symbolic, the very act of "appointing two" (a Dichotomy) sets up the subsequent narrative of divine selection, creating a subtle Foreshadowing of the ultimate choice that will be made through prayer and lots.
Theological and Thematic Connections
Acts 1:23 underscores the early church's profound commitment to divine order and the continuation of the apostolic witness. The meticulous process of identifying and nominating candidates for Judas's replacement reveals a deep reverence for the sacred office and a desire to maintain the divinely ordained number of twelve apostles, symbolizing the restoration of God's people. This action, taken before the full empowerment of the Holy Spirit at Pentecost, demonstrates a proactive faith and a communal discernment process. It highlights that while the Spirit's power was awaited, the community was not passive but actively engaged in seeking God's will and fulfilling what they understood to be His plan for leadership and witness. The character and reputation of the nominated individuals, as implied by their names and surnames, also point to the theological importance of integrity and faithfulness in those called to serve God's purposes.
Reflection and Application
Acts 1:23 offers profound insights into the early church's approach to leadership, discernment, and faithful action. The community's diligent effort to identify and nominate individuals who met specific, rigorous criteria for apostleship reminds us that spiritual leadership is not to be taken lightly. It requires careful consideration of character, experience, and adherence to biblical qualifications. The fact that the community acted collectively, even before the outpouring of the Holy Spirit, teaches us the importance of proactive obedience and communal discernment. We are called to seek God's will diligently, using the wisdom and resources He has provided, even as we wait for His empowering presence. This verse encourages us to be active participants in the life of the church, contributing to the discernment of leadership and upholding the standards of integrity and faithfulness in all who serve. It challenges us to consider our own character and readiness to be used by God, whether in formal leadership or in our daily witness.
Questions for Reflection
FAQ
Why were two men appointed, not just one?
The text indicates that the community "appointed two," Joseph Barsabas and Matthias, because both met the rigorous qualifications Peter laid out in Acts 1:21-22. These criteria stipulated that the new apostle must have been a consistent companion of Jesus and the disciples throughout His public ministry, from John's baptism until Jesus' ascension, so as to be a credible "witness of his resurrection." It appears that both Joseph and Matthias fulfilled these requirements, making them the top two candidates from whom God would then make the final selection through the casting of lots (Acts 1:26). This process allowed for human discernment to narrow the field, while ultimately leaving the final, divine choice to God.
Christ-Centered Fulfillment
While Acts 1:23 focuses on the early church's human action in appointing candidates, it implicitly points to Christ as the ultimate head of the church and the source of all apostolic authority. The very need to replace Judas underscores the significance of the twelve apostles as foundational to the new covenant community, a structure established by Christ Himself (Matthew 10:1-4). The criteria for the new apostle—being a witness to Jesus' resurrection—directly centers on the pivotal event of Christ's victory over death, which is the cornerstone of the Christian faith. The subsequent selection of Matthias, guided by prayer and lots, demonstrates the early church's reliance on divine providence, trusting that Christ, through the Holy Spirit, would ultimately choose His own instrument. This entire process, though seemingly human-driven, was an act of obedience to Christ's prior commands and a preparation for the Spirit's empowering presence at Acts 2, which would enable the apostles to bear witness to Christ "to the ends of the earth" (Acts 1:8). Thus, the appointment of these two men was a step in the unfolding of Christ's redemptive plan for His church, ensuring the continuity of His authoritative witness in the world.