Acts 1:21Meaning & Commentary from the Church Fathers

But from what persons the choice must be made, he explains himself, saying, "one of the men who have accompanied us all the time." If he had said, "They must be capable men," he would have offended the others. But now he leaves the matter to time. He does not simply say, "who accompanied us," but "all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when He was taken up from us, must become with us a witness of His Resurrection." Why was this necessary? So that the apostolic choir would not remain incomplete. What then? Could Peter himself not have chosen? He certainly could have. But he does not do so, lest he seem partial. Moreover, he had not yet received the Holy Spirit. Such is the care of a teacher. He was the first to appoint a teacher. He did not say, "We are enough." He was so foreign to all vainglory and strove for only one aim, though he did not have the same standing as all the rest. This was entirely natural because of this man's virtue, and also because authority at that time was not honor, but care for those subject to it. From this it followed that those who were chosen were not proud, because they were being called to dangers. Those who were not chosen did not grieve, because they did not consider it a dishonor for themselves. But now it no longer happens this way, but quite the opposite. See: there were one hundred twenty persons, and from this whole multitude he asks them to choose one. He asks rightly. He is the first to direct this matter, since all had been entrusted to him. For Christ said to him: "And when you have returned, strengthen your brethren" (Lk 22:32). "He was numbered with us," he says. Therefore another must be appointed, so that he may become a witness in place of Judas. And see how he imitates his Teacher. Everywhere he reasons from Scripture, and he says absolutely nothing about Christ often having foretold this. Nor does he indicate those places of Scripture where Judas's betrayal is mentioned, such as: "The mouth of the sinner and the mouth of the deceitful were opened against me" (Ps 108:2). Rather, he cites only the place where Judas's punishment is mentioned, because at that moment it was useful for them to learn only this. Here again the Lord's love for mankind is especially visible. "Therefore," he says, "one of the men who have accompanied us must become a witness." See: he wants them to be eyewitnesses. Although the Holy Spirit was to come to them, very great care was still given to this matter. "Therefore one of the men who have accompanied us all the time," he says, "that the Lord Jesus went in and out among us." By this he shows that they lived together with Him, and did not merely stay near Him as disciples. Indeed, many followed Him from the beginning. See how John indicates this when he says: "One of the two who heard John speak about Jesus and followed Him" (Jn 1:40). "All the time," he says, "that the Lord Jesus went in and out among us, beginning from the baptism of John." This is well said. No one knew what preceded this through instruction. They learned it from the Holy Spirit.

To be worthy and capable of this great ministry, he had to have undergone by his own experience everything that the other apostles experienced through personal communion with Jesus Christ.

At the same time, the condition of apostleship indicated by the Apostle Peter also provided an inner mark by which the election of the new apostle had to take place.

It determined the spiritual quality of the latter. Constant following after Jesus Christ, from the baptism of John to the Ascension of the Lord, indicated the firmness and constancy of such a man's faith.

On the other hand, his constant presence with the apostles throughout that time indicated his unanimity and unity of mind with them.

The Apostle Peter places the task of an apostle of Christ, for which the newly chosen one must possess these qualities, in witnessing to Christ's Resurrection.

Therefore, according to the Apostle Peter's view, Christ's Resurrection is the greatest fact in the history of Christ's work.

Only with this fact is our faith firm and undoubted, and only with it are all God's promises unalterable (1 Cor ch. 15).

For his wickedness he was deprived of his high dignity and "went to his own place." His place had to be taken by someone else. This was considered necessary because Christ Himself had chosen twelve apostles, according to the sacred number of the tribes of Israel.

The Apostle Peter attended to this. He addressed the assembly with a speech in which he also set forth the very conditions of apostleship.

This command, however, is not recorded in the Gospels, just as much else remained unwritten (Jn 21:25). As to why He Himself did not choose a new apostle in place of Judas after His Resurrection, but left His disciples to do this after His Ascension and even before the descent of the Holy Spirit, all conjectures would be useless.

"One of those," and so forth. Peter sets as the necessary and sole condition for election to the rank of apostle not any special inner qualities of the one chosen, nor extraordinary intellectual or moral gifts.

Rather, the one chosen must have been an eyewitness of the Lord's whole activity throughout the entire time of His public ministry.

This was necessary above all, of course, because an apostle of Christ must be a witness of Christ and a preacher of His word and work.

To be worthy and capable of this great ministry, he had to have experienced personally everything that the other apostles had experienced through personal communion with Jesus Christ.

Peter is confident that the one chosen will be granted by the other Comforter all the powers needed for the successful fulfillment of his future ministry (Jn 14:26 and parallels), as also to all the weak things of the world (1 Cor 1:26-27).

The one chosen had to be an eyewitness of the Lord's whole life because, together with the others in the rank of apostle, he had to be a witness of the Lord (v. 8).

Therefore he had to possess immediate and personal knowledge of the whole life and activity of the Savior, as a direct hearer of His teaching and eyewitness of His deeds and life.

Yet this condition, which appears external, is not in fact merely external. A man's constant presence with the Lord and His disciples for about three and a half years bore witness to his faith in the Lord.

It also bore witness to his love for Him, his faithfulness, and his constancy. Because of these qualities, the apostolic work could confidently be entrusted to such a man, even according to human considerations and calculations (Lk 22:28-29).

One who for so long, with such constancy and faithfulness, remained among the Lord's disciples could be relied upon in the work of apostolic ministry.

"One of those," not many and not several, because only one had to be chosen in place of the fallen apostle, to complete the number of the twelve.

"Who accompanied us" means literally, "who walked together with us," who accompanied us in our journeys and travels, or in general, who remained with us.

"During the time when He lived and moved among us" means literally, "when He went in and out with us." This expression points to the Lord's constant association or abiding with the disciples, and also to their continual journeying together.

If such a man was faithful up to these days, when the Holy Spirit had not yet descended as the Comforter and the Spirit of truth who teaches all things, then it is clear that the chosen man would be even more faithful and a good steward in God's house when the greatest powers and gifts appeared personally to him.

Therefore the Apostle Peter's proposal to elect the twelfth apostle must be regarded as inspired by God. Likewise, the first condition of this election must be regarded as wise.

It was expressed not merely by personal desire, but also by the common unanimity of all the eleven apostles, of which mention had been made earlier.

Especially, it was according to God's good pleasure, so that the fullness of the apostles might be complete before the day of the descent of the Holy Spirit, as the number twelve is complete for the true sons of Israel.

Such a man is appointed, together with the other Apostles, to be a "witness." Of what? Of what he had seen during all those years? Of the baptism in which Jesus the God-man was revealed and witnessed by the heavenly voice of God the Father and by the descent of the Holy Spirit?

Of the teaching which He afterward gave? Of the miracles which He performed? Of the prophecies by which He manifested His divine omniscience? Of His royal entry into Jerusalem? Of His sufferings and death? Of His glorious Ascension into heaven?

Saint Peter does not say this. He requires an eyewitness of all these deeds and events. Yet beyond these deeds and events, he appoints for the one elected, as for himself and the other Apostles, only one object of witness: "to become with us a witness of His resurrection."

Here a question presents itself to the reflective mind. Why does Saint Peter set himself and the other Apostles as witnesses only of Christ's resurrection? They could and should have witnessed not only to this, but also to the whole life, deeds, and teaching of Christ the Savior.

Without this, the witness to His resurrection could not have been complete and convincing. This is not a question of curiosity, but a path toward instruction.

Saint Peter recognizes the need for apostolic witness not only to the resurrection of Christ the Savior, but also to His whole life, deeds, and teaching. This is clear because, for the apostolic ministry, he seeks an eyewitness of Christ's life from the baptism to the Ascension into heaven.

From this we must conclude that Saint Peter, in calling the Apostles "witnesses of the resurrection" of Christ, did not intend to exclude other objects of apostolic witness. For brevity he named one of them, implying the others bound to it.

He chiefly pointed to Christ's resurrection because witness to it was, for the Apostles, a matter of special attention and ascetic labor.

The confirmation of faith in Christ's resurrection is of great importance for Christianity and for the Christian.

The chief strength of Christianity consists in recognizing the Lord Jesus as Savior of the world, which sinned against God and was condemned by God to death. To recognize this mighty quality in Him with full hope, one needs perfect assurance that He is the Only-begotten Son of God and true God.

For it was well said, though not by good men: "Who can forgive sins but God alone?" (Lk 5:21). Only the mercy of God the Son can present worthy satisfaction to the offended majesty and justice of God the Father. Only God can restore life to those condemned to death by God.

But the strongest assurance of the Godhead of Jesus Christ is contained in His resurrection. He Himself gave this thought. The Jews were amazed at the extraordinary authority He showed in driving from the temple those who sold and bought.

They asked Him: "What sign do You show us, since You do these things?" That is, by what miracle will You prove that God has given You authority over His temple?

Then, above His other miracles, He pointed to the miracle of His resurrection. He said to them: "Destroy this temple, and in three days I will raise it up" (Jn 2:18-19). That is, on the third day I will rise.

Indeed, the miracles which the Lord Jesus performed over others during His earthly life, even the most wondrous of them, the raising of the dead, were also performed by the Prophets, though not with such authority as His.

Thus Elijah prayed: "O Lord my God, let the soul of this child return into him" (3 Kgs 17:21). But Jesus commanded: "Lazarus, come forth" (Jn 11:43), out of the tomb.

Yet some might not have noticed this distinction. Therefore they could recognize in Jesus a Prophet and messenger of God, and still not recognize in Him the Only-begotten Son of God.

But it has never happened, nor can it be imagined possible, that a man should raise himself. Therefore, by the self-resurrection of the Lord Jesus, the most perfect assurance was given that He is true God.

He is the Lord who rules over life and death, and the divine Savior who has power to raise all men slain by transgressions.

Glory and thanksgiving to the risen Christ our God, for He revealed His saving resurrection to us in the most evident manner and gave it the most trustworthy witnesses.

On the very day of His resurrection He appeared to Mary Magdalene and the other myrrh-bearers. He appeared to the Apostle Peter. He appeared to two disciples on the road to Emmaus. Finally, He appeared to the ten Apostles.

Then, after eight days, He appeared to all the Apostles, to assure Thomas of His resurrection. Then He appeared to an assembly of more than five hundred people. Then to James, and again to the seven Apostles at the Sea of Tiberias.

Again He appeared to all the Apostles, to make them eyewitnesses also of His glorious Ascension into heaven. Finally, from the opened heaven, He appeared to Saul, the persecutor of His disciples, to make him Paul the Apostle.

What can be more convincing than when an enemy of Christ is persuaded to become a witness of Christ's resurrection? What can be more convincing than when all the Apostles suffer and die at the hands of persecutors for preaching Christ's resurrection?

Even amid mortal torments, they do not cease to preach the risen Christ. Glory to Him who, by His resurrection, confirmed His faith and His Church.

Let us not stop here, Christian brethren. Let us bring the witness of Christ's resurrection close to ourselves, all of us generally and each one personally. The Apostle writes: "Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep" (1 Cor 15:20).

That is, Christ's resurrection is the beginning of the resurrection of all dead men. This is no longer a resurrection into temporal life, as was the resurrection of Lazarus and of others before him, but into eternal life.

Before Christ's resurrection, dark and unstable opinions about the immortality of the human soul circulated among men. Yet even those who labored more than others to think gave least thought to the resurrection of the soul with the body.

The chosen people also had no clear vision of this matter. When Christ the Savior rebuked the Sadducees, He revealed the thought of the resurrection of the dead in the name of the God of Abraham, Isaac, and Jacob.

Then not only the Sadducees, but also those who thought better than they, were struck by the newness of this revelation: "When the multitudes heard this, they were astonished at His teaching" (Mt 22:32-33).

The less men knew the life to come, the less surely they knew how to prepare for it, and the less motive they had to do so. Through His teaching, Christ the Savior set the firm truth of resurrection in place of wavering opinions about immortality.

Through His resurrection, He made this truth a matter of experience. He taught: "The hour is coming in which all who are in the graves will hear the voice of the Son of God, and will come forth.

Those who have done good will come forth to the resurrection of life, and those who have done evil to the resurrection of judgment" (Jn 5:28-29). The Apostle adds: "that each one may receive the things done through the body, whether good or evil" (2 Cor 5:10).

Can one fail to see the great importance of this teaching? You will rise, not simply in order to live, but to receive, according to the judgment of what you did in temporal life, either eternally blessed life or undying, eternally tormenting death.

Should not each of us think of this every day? Should we not order our deeds so that they lead to the resurrection of life, and not to the resurrection of condemnation?

You will rise in order to receive what you did through the body, whether evil or good. Therefore should we not carefully guard our body, so that it may not be an instrument of evil, sin, and impurity?

Should we not guard it, lest in this way we prepare it as wood for the eternal fire?

May this temple, now dedicated to the memory and glory of Christ's resurrection, by the grace of the risen Lord, henceforth be a speaking witness of Christ's resurrection to all who enter it and pray in it.

May it gladden us by faith in the risen Lord. May it stir us to works of righteousness by the hope of the resurrection of life. May it also remind us of the dread resurrection of judgment.

May we at least be saved from evil by fear, and be snatched from the fire. And in the kingdom of eternal light, may we glorify the Father, and the Son, and the Holy Spirit.

To go in and out means to guide and instruct. Moses uses the expression in this sense when, because of advanced age, he feels his strength insufficient for governing the people.

He says to them: "I am one hundred and twenty years old today. I can no longer go out and come in" (Deut 31:2). This means, "I can no longer govern you or bear as before the burden of care for you."

Solomon said something similar in the same sense when asking the Lord for the gift of ruling wisdom: "Now give me wisdom and knowledge, that I may go out and come in before this people. For who can judge this great people of Yours?" (2 Chr 1:10).

Thus, according to the word of the Apostle Peter, the apostolic place left vacant after Judas must be entrusted only to such a person.

He had to be one who, continually accompanying Christ with the other Apostles, was under His guidance, heeded His instructions, and saw all that He did.

Consequently, he was already sufficiently prepared to receive the apostolic rank. Only such a person possessed the pledges needed for faithful service to the work of Christ.

Only he was worthy, together with the other Apostles, to bear witness to Christ's Resurrection. This truth is the chief subject of apostolic preaching and the principal foundation of Christian faith.

For the Apostle Paul says, "If Christ has not been raised, then our preaching is vain and your faith is also vain" (1 Cor 15:14).