Waiting for the Promise
How do you move forward when your leader leaves but tells you to wait?
Acts 1:1-26
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
1The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,
2until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen.
3To these he also showed himself alive after he suffered, by many proofs, appearing to them over a period of forty days and speaking about God’s Kingdom.
4Being assembled together with them, he commanded them, “Don’t depart from Jerusalem, but wait for the promise of the Father, which you heard from me.
5For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.”
6Therefore, when they had come together, they asked him, “Lord, are you now restoring the kingdom to Israel?”
7He said to them, “It isn’t for you to know times or seasons which the Father has set within his own authority.
8But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.”
9When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
10While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,
11who also said, “You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky, will come back in the same way as you saw him going into the sky.”
12Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day’s journey away.
13When they had come in, they went up into the upper room where they were staying, that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
14All these with one accord continued steadfastly in prayer and supplication, along with the women and Mary the mother of Jesus, and with his brothers.
15In these days, Peter stood up in the middle of the disciples (and the number of names was about one hundred twenty), and said,
16“Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus.
17For he was counted with us, and received his portion in this ministry.
18Now this man obtained a field with the reward for his wickedness; and falling headlong, his body burst open and all his intestines gushed out.
19It became known to everyone who lived in Jerusalem that in their language that field was called ‘Akeldama,’ that is, ‘The field of blood.’
20For it is written in the book of Psalms, ‘Let his habitation be made desolate. Let no one dwell in it;’ and, ‘Let another take his office.’
21“Of the men therefore who have accompanied us all the time that the Lord Jesus went in and out among us,
22beginning from the baptism of John to the day that he was received up from us, of these one must become a witness with us of his resurrection.”
23They put forward two: Joseph called Barsabbas, who was also called Justus, and Matthias.
24They prayed and said, “You, Lord, who know the hearts of all men, show which one of these two you have chosen
25to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.”
26They drew lots for them, and the lot fell on Matthias; and he was counted with the eleven apostles.
What just happened?
Imagine the scene: a small group of people, just over a hundred, gathered on the Mount of Olives. They’ve spent the last forty days seeing their leader, Jesus, alive again after his public, brutal execution. He’d been teaching them about God's Kingdom, preparing them for something monumental. Now, standing with them, he gives them one last instruction: stay in Jerusalem, wait for a promised gift, and then, with new power, tell everyone about him. As he finishes, he begins to ascend, not slowly fading, but actively being taken up, disappearing into a cloud. They stand there, necks craned, staring at the empty sky, a mixture of awe and bewilderment surely on their faces.
Just as they're processing this incredible event, two men in bright clothing appear. These aren't earthly messengers; their sudden presence and direct message suggest something more. They gently nudge the disciples from their sky-gazing, reminding them that Jesus isn't gone forever but will return. With this message echoing, the group walks the short distance back into Jerusalem, specifically to an upper room. This isn't just any room; it's likely a familiar gathering place, a safe haven in a city that had recently witnessed their leader's crucifixion. The city itself, Jerusalem, is a bustling hub, a center of Jewish life and Roman administration, a place where their future mission would both begin and face immediate challenges.
Back in the upper room, the mood shifts from bewildered awe to focused anticipation. The core group of eleven apostles is there, joined by women, Jesus's mother Mary, and even his brothers – people who, at one point, had been skeptical. They aren't just sitting around; they are 'with one accord continuing steadfastly in prayer and supplication.' This period of waiting isn't passive. Then, Peter, ever the bold one, stands up. He addresses the group of about 120 people, acknowledging the profound void left by Judas Iscariot, the betrayer. He frames Judas's fate not as a surprise, but as a fulfillment of ancient prophecies, an event foretold in the Psalms. The group recognizes the need for restoration, for the number of twelve apostles to be complete again, a symbolic number deeply rooted in Israel's history.
Recap and Reality Check
Luke, the author, begins by referencing his 'first book,' which is the Gospel of Luke. He's making a direct connection, stating that the Gospel of Luke covered 'all that Jesus began both to do and to teach' up to his ascension. This isn't just a literary device; it emphasizes continuity. The story isn't ending; it's shifting focus. Jesus didn't just teach doctrines; he 'began to do' – his life was a living demonstration. The phrase 'until the day in which he was received up' marks a clear transition point. For forty days after his resurrection, Jesus 'showed himself alive... by many proofs.' This isn't vague spiritual experience; it's concrete, tangible proof for his followers, ensuring they had no doubt about his victory over death. He wasn't a ghost; he was real, eating and speaking, preparing them for what was next.
During these forty days, Jesus was 'speaking about God’s Kingdom.' This wasn't a casual chat. The Greek word here for 'speaking' (λέγων) implies ongoing instruction, a continuation of his central message throughout his ministry. He wasn't just giving them information; he was embedding a worldview, shaping their understanding of what was truly important. The Kingdom of God isn't just a future heavenly destination; it's God's active reign, his authority breaking into the present. His resurrection was the ultimate proof that this Kingdom was not only real but had conquered the powers of sin and death. This instruction was critical for what they were about to face and do.
The Waiting Order and Power Promise
Jesus gives a direct command: 'Don’t depart from Jerusalem, but wait for the promise of the Father.' This isn't an optional suggestion. 'Wait' (περιμένετε) isn't just sitting idly; it implies active anticipation, a posture of readiness. He clarifies that this 'promise' is the 'baptism in the Holy Spirit,' contrasting it with John's water baptism. Water baptism symbolized repentance and cleansing; the Holy Spirit baptism, he indicates, will bring a different kind of transformative power. This promise isn't a vague future hope; it's 'not many days from now.' The timeline is short, the instruction clear.
The disciples, still very much rooted in their nationalistic hopes, immediately ask, 'Lord, are you now restoring the kingdom to Israel?' Their understanding of 'God's Kingdom' was still largely political and geographical. Jesus gently redirects them: 'It isn’t for you to know times or seasons which the Father has set within his own authority.' He doesn't deny the future restoration but emphasizes that the timing isn't their concern. Instead, he shifts their focus to their immediate mission and the enabling power: 'But you will receive power when the Holy Spirit has come upon you.' This power (δύναμις) isn't for political takeover; it's for being 'witnesses' – those who testify to what they have seen and heard, starting in Jerusalem and reaching 'the uttermost parts of the earth.' Their mission was global, not just local.
Ascension and Anticipation
The ascension itself is described with stark simplicity: 'as they were looking, he was taken up, and a cloud received him out of their sight.' This isn't a secret, private event; it's a public, witnessed departure. The cloud (νεφέλη) is a significant biblical image, often associated with God's presence and glory. Its appearance here signifies not just a physical departure but a divine one. Their 'looking steadfastly into the sky' isn't just curiosity; it’s a moment of profound, perhaps disorienting, realization that their physical access to Jesus has ended, for now. This event marks the end of Jesus's earthly ministry and the beginning of a new phase for his followers.
The appearance of 'two men in white clothing' – heavenly messengers – serves to clarify the situation and refocus the disciples. Their question, 'You men of Galilee, why do you stand looking into the sky?' is a gentle reproof, drawing them out of passive observation into active expectation. The promise 'This Jesus... will come back in the same way as you saw him going into the sky' provides hope and a future anchor. They are not abandoned; he is coming back. Returning to the 'upper room' in Jerusalem, they gather not in despair but in unity. The list of names includes not just the eleven apostles but also 'the women and Mary the mother of Jesus, and with his brothers.' This diverse group, including those who once doubted, are now 'with one accord continuing steadfastly in prayer.' This collective, unified prayer is their primary activity, their way of actively waiting for the promised Holy Spirit.
Filling the Void
Peter steps into leadership, addressing a gathering of 'about one hundred twenty' disciples. His speech isn't about personal grievance but about understanding the unfolding divine plan. He interprets Judas's betrayal and death through the lens of Old Testament prophecy, specifically citing Psalms 69:25 and 109:8. This demonstrates his growing understanding that even tragic events can be part of God's larger narrative. The Greek word 'επισκοπή' (episkopē), translated as 'office' or 'oversight,' in Psalm 109:8, refers to a position of leadership or responsibility, making it directly relevant to an apostolic role. Peter isn't acting unilaterally; he's appealing to Scripture and the collective understanding of the group.
The criteria for Judas's replacement are clear: the candidate must have been a constant companion of Jesus 'from the baptism of John to the day that he was received up from us.' This wasn't about finding the most charismatic person, but someone who could be a reliable 'witness' (μάρτυς) 'of his resurrection.' The primary qualification was firsthand experience of Jesus's entire public ministry, culminating in the undeniable reality of his post-resurrection appearances. They nominate two men, Joseph Barsabbas and Matthias, both seemingly qualified. The decision-making process involves prayer, asking God 'who know[s] the hearts of all men' to reveal His choice, followed by drawing lots. This method, common in ancient Near Eastern and Jewish practice, was believed to reveal God's will. The lot falling on Matthias signifies God's direct involvement in their selection, restoring the apostolic number to twelve.
What are we supposed to see?
This passage shows Jesus as a purposeful and methodical leader, even in his departure. He doesn't just vanish; he meticulously prepares his followers, reinforces his teachings, and gives clear instructions for what comes next. His forty days of post-resurrection appearances are not just proof of life but a dedicated period of instruction, demonstrating his commitment to equipping his disciples. Even in his ascension, a seemingly dramatic exit, there is an underlying sense of order and divine timing. He retains authority, even delegating action to his Father's timing, and promises power, not for personal gain, but for a global mission. His final actions are focused entirely on the continuity of his work through his chosen people.
The passage also reveals God's active involvement in the lives of his people, even in moments of uncertainty. When Jesus ascends, God sends angels to offer clarification and hope. When the disciples wait, they do so in unity and prayer, demonstrating their reliance on divine guidance. Peter's reliance on Scripture to understand Judas's fate and to guide the selection of a new apostle shows a deep belief that God's plan is preordained and revealed, not chaotic. The act of drawing lots, while perhaps unusual to modern sensibilities, underscores a communal trust that God would directly intervene and make His will known in their critical decision to restore the apostleship. This isn't a distant, hands-off deity, but one intimately involved in the details of his nascent community.
- 1IDENTITY
Jesus is the ascended Lord, still active and authoritative, who meticulously prepares his followers for their mission and promises them divine power.
- 2WHAT HE VALUES
God values a clear understanding of his Kingdom, unified prayer, obedience to his commands (even waiting), and the faithful witness of his resurrection.
- 3WHAT HE CONFRONTS
God confronts human impatience and nationalistic expectations, redirecting focus from personal curiosity about timing to the universal mission of being witnesses.
Where this sits in the whole Bible
Acts 1:8 → Matthew 28:18-20
Acts 1:8 is often called the 'Great Commission' of Acts, echoing and expanding on the mission Jesus gave in Matthew 28, where he declares 'all authority in heaven and on earth has been given to me' before commanding them to 'make disciples of all nations.'
Acts 1:4-5 → Joel 2:28-29
The 'promise of the Father' and 'baptism in the Holy Spirit' that Jesus speaks of directly anticipates the outpouring of the Spirit prophesied by Joel, a prophecy that Peter will later cite explicitly in Acts 2.
Acts 1:16-20 → Psalm 69:25 → Psalm 109:8
Peter demonstrates how Old Testament prophecies about a betrayer and his desolate dwelling, as well as the need for another to take his 'office,' were specifically fulfilled in Judas's fate, showing the continuity of God's sovereign plan.
The disciples' initial question about restoring the kingdom to Israel highlights their persistent misunderstanding of Jesus's mission, yet Jesus, rather than condemning them, redirects their focus to the power and purpose that awaits them.
Don't rush past this
The detailed description of Judas's gruesome death in Acts 1:18—'falling headlong, his body burst open and all his intestines gushed out'—is unsparingly graphic. It's a jarring interruption to the hopeful narrative of Jesus's ascension and the disciples' unity. This detail, potentially drawn from local Jerusalem knowledge or a common understanding of his end, serves a purpose: it starkly illustrates the horrific consequence of betrayal, leaving no room for sentimentalizing Judas's fate. It makes his 'own place' (Acts 1:25) feel particularly grim and final, challenging any instinct to soften the reality of his choice.
Furthermore, the decision to 'replace' Judas, seemingly so soon after Jesus's departure and before the promised Holy Spirit had arrived, can feel presumptuous or even hasty. Peter and the others use ancient methods, like drawing lots, to discern God's will. Modern readers might question if this was truly God's directive or a human decision born of cultural practices, especially since the Holy Spirit had not yet empowered them as witnesses. The passage presents it as a necessary fulfillment of prophecy, but the immediate impulse to fill the number of twelve apostles, rather than simply waiting for God's clear instruction after Pentecost, remains a point of honest reflection.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
God, it's hard to wait, especially when we feel uncertain or eager for what's next. Help us to hear Jesus's command to 'wait for the promise,' trusting that your timing and power are perfect. Give us the discipline to pray together, to seek your wisdom, and to prepare our hearts for whatever you call us to do. May we, like the early disciples, be unified in purpose as we anticipate your Spirit's leading.
This week, identify a situation where you feel stuck, waiting for clarity or a breakthrough. Instead of passively fretting or trying to force an outcome, dedicate specific time to 'steadfastly' pray and seek community wisdom, as the early disciples did, actively preparing yourself for the next step, however uncertain it may feel.
History, language, objections and sources. None of it is needed to understand the passage.
Why is Judas's death described so differently here than in Matthew's Gospel (Matthew 27:5, where he hangs himself)? Are these accounts contradictory?
The accounts of Judas's death present different details, which has led to discussion. Matthew describes Judas hanging himself after remorse. Acts, through Peter's recounting, details his body 'bursting open.' One way to understand this is not as a contradiction, but as complementary details. Judas may have hanged himself, and the fall or subsequent decay could have led to the gruesome outcome described in Acts, particularly if his body remained hanging for a time. Ancient historical accounts often focused on key details for their narrative purpose, rather than providing forensic reports. Both accounts agree on his remorse, his death, and the purchase of a field with the money, underscoring the tragic end of a betrayer, but highlight different aspects of his fate.
Was replacing Judas with Matthias truly God's will, given that Paul later becomes an apostle and was called directly by Jesus?
This is a perennially debated question among interpreters. The disciples, led by Peter, clearly believed they were following God's will, appealing to Scripture and using a traditional method (drawing lots) to discern His choice. They felt an urgency to restore the symbolic number of twelve apostles, representing the twelve tribes of Israel, as foundational to the new community. However, some argue that the Holy Spirit had not yet been given, and thus their decision might have been a human initiative rather than a divine one, with Paul's later, direct commissioning by the ascended Jesus (Galatians 1:1) being the true divine appointment to fill the apostolic office. It's important to recognize that the text presents the selection of Matthias as a resolved, divinely guided act within the narrative, even if its necessity or long-term validity is debated by modern readers.
Why does Jesus say 'it isn't for you to know times or seasons' when the disciples ask about restoring the kingdom to Israel? Is he avoiding the question or telling them they won't have a role?
Jesus isn't avoiding the question of the Kingdom's restoration; rather, he's redirecting their priorities and clarifying their role. The disciples were still fixated on a political, nationalistic restoration of Israel, likely expecting an immediate earthly kingdom. Jesus makes it clear that the precise 'times or seasons' for such a fulfillment are solely within the Father's authority. His point is not that the Kingdom won't be restored, but that their immediate focus should not be on speculating about divine timing or on wielding political power. Instead, their mission is to receive power through the Holy Spirit to be witnesses 'to the uttermost parts of the earth.' He's shifting their focus from nationalistic expectation to global proclamation, from passive waiting for a political change to active participation in a spiritual revolution.
The 'Upper Room' and Ancient Housing
The 'upper room' (ὑπερῷον) where the disciples gathered was likely a large room on the second story of a house, perhaps a guest room. In ancient Israelite and Roman-era homes, the upper story often provided more privacy and could be larger and cooler than ground-floor rooms, making it suitable for gatherings. It was not uncommon for wealthier homes to have such rooms, which could be rented or borrowed. Luke mentions it again in Acts 20:8 as a meeting place. This detail isn't just incidental; it paints a picture of a close-knit community finding a secure, shared space to prepare for the monumental task ahead.
The fact that 'about one hundred twenty' people gathered in this room suggests it was a substantial space. This number is sometimes seen as significant, as it was often the minimum number required to establish a synagogue in some Jewish traditions. While not a synagogue, it indicates a foundational community forming, organized enough for Peter to address them and for communal decision-making to occur. The specific location being 'near Jerusalem, a Sabbath day’s journey away' (roughly 0.6-0.7 miles or 1 kilometer) from the Mount of Olives also implies ease of access and their continued presence within the city, as Jesus had commanded.