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Thread: Acts 1:24-25 is a prayer to the Lord Jesus

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    Acts 1:24-25 is a prayer to the Lord Jesus

    All Scripture citations are from the King James Version.

    And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen,
    That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place (Acts 1:24-25).

    A. Prayed
    1. Luke teaches that the Lord Jesus is the recipient of prayer in Acts 7:59-60; 9:14, 21; 22:16. Therefore it is not contrary at all for Luke to have the Lord Jesus being prayed to here.
    http://www.theologyweb.com/campus/sh...the-Lord-Jesus
    2. Murray Harris: Concerning the Lord Jesus: "Recipient of prayer (Acts 1:24)" (Jesus as God: The New Testament Use of Theos in Reference to Jesus, page 316).
    3. William Mounce: The fact that people pray to both God (Mt. 6:9) and Jesus (Acts 1:24) is part of the proof of Jesus' deity (Mounce's Complete Expository Dictionary of Old & New Testament Words, Pray, page 531).
    4. A.H. Leitch: Christ possesses the attributes of God: omniscience (Acts 1:24) (The Zondervan Encyclopedia of the Bible 2:94, deity of Christ).
    5. William Furneaux: The first recorded prayer to the Risen and Ascended Lord. They turn instinctively to Him; as confidently, as naturally, as if He were still visibly with them. Peter was probably the spokesman, and it is interesting to note the use of the words 'who knowest the heart', since he employs it later (15.8). It was, too, he who said (John 21.17), 'Lord, thou knowest all things; thou knowest that I love thee.' (The Acts of the Apostles, page 25).
    6. It is interesting to note two citations by W. E. Vine. Concerning the Greek word for "prayed" (proseuchomai) he writes that it "is always used of prayer to God" (Vine's Expository Dictionary of Old and New Testament Words, Pray, page 871) but on John 16:23 he writes, "The Lord did not mean that no prayer must be offered to Him afterwards. They did address Him in prayer, Acts 1:24; 7:59" (John - His Record of Christ, page 154).
    A contradiction? No, because the Lord Jesus is God.
    So when Frank Matera in his 'New Testament Christology' writes concerning the use of "Lord" in this passage, "This is not to say that they are identifying Jesus as God, but they are clearly ascribing God-like prerogatives to him" (page 65) he not only contradicts Mounce and Vine but his assertion is also shown to be in error in that kardiognwsta is also applied to Christ which means He is omniscient (God) (See Part "C" Number "1").

    B. Lord
    1. J.A. Fitzmeyer in the EDNT didn't express any doubt at all that Lord (kurios) does not apply to the Lord Jesus in Acts 1:24 (2:330, kurios). The evidence (above and below) demonstrates the exact opposite of his claim.
    2. After Christ's resurrection "Lord" is the appellation primarily for the Lord Jesus (1 Corinthians 8:6). Notice that Luke does not record "the Lord Jesus" until He was already resurrected (Luke 24:3). "The phrase declares the new status of the risen Jesus; he is Lord" (The New International Greek Testament Commentary: The Gospel of Luke, I. Howard Marshall, page 884-885)
    3. Lord is applied to the Lord Jesus in Acts 1:6 and then again just before the prayer by Peter in Acts 1:21.
    4. Luke records Peter connecting Christ's resurrection and His Lordship in the first New Covenant gospel presentation (Acts 2:30-36). The Lordship of Christ ("Lord Jesus" cf. 1:21) and His resurrection (1:22) were closely associated by Luke immediately before the prayer to the "Lord" (1:24).
    5. When Luke uses the "Lord Jesus" immediately followed by the appellation "Lord" elsewhere we see that the second use of "Lord" refers to the Lord Jesus.
    Lord Jesus (Acts 7:59)
    Lord (Acts 7:60)
    Lord Jesus (Acts 1:21)
    Lord (Acts 1:24)
    We have the same author, of the same book, concerning the same theme (prayer), with the same use of "Lord", with the same speaker in each section.
    6. Luke records Peter referring to the Lord Jesus as "Lord of all" to the Gentiles in Acts 10:36. Being Lord of all people corresponds to Jesus being the Lord who is the heart-knower of all people (Acts 1:24).
    Lord of all people = Lord, the heart-knower of all people
    In fact, 'Lord of all' was a title of deity in that it was "a pagan predicate of God" (The Acts of the Apostles: A Commentary, Ernst Haenchen, page 352).
    "To [Zeus] Kronides (the Son of Kronos), Most High (hypatos). I will sing of Zeus, chiefest among the gods and greatest, all-seeing, the lord of all, the fulfiller who whispers words of wisdom to Themis as she sits leaning towards him. Be gracious, all-seeing Kronides, most excellent and great!" (THE HOMERIC HYMNS Homeric Hymn 23 to Cronides, trans. Evelyn-White, Greek epic C7th to 4th B.C.
    http://www.theoi.com/Olympios/Zeus.html
    Notice as well that the lord of all is "all-seeing" which quite suitably connects to the omniscience of our Lord Jesus in the next word used in this prayer - kardiognwsta.

    C. Knowest the hearts of all
    1. The Greek word (kardiognwsta) means omniscient. See:
    http://www.theologyweb.com/campus/sh...cience)‏
    2. Those who oppose the Lord Jesus is prayed to in this passage primarily focus on the fact that the only other time the specific word kardiognwstes is used is when it is applied to God in Acts 15:8.
    That this would somehow "cancels out" kardiognwstes being applied to the Lord Jesus in Acts 1:24 is completely without merit. Peter (the spokesman) and Luke (the author) affirmed both the omniscience of the Lord Jesus as well as the fact that He is the proper recipient of prayer/worship elsewhere in their writings.
    3. Peter
    a. Peter, who most likely led this prayer, affirmed the omniscience of the Lord Jesus before His Ascension (John 21:17). See "Jesus as the heart-knower of all (καρδιογνώστης = omniscience)": http://www.theologyweb.com/campus/sh...ce%29%E2%80%8F
    ‏b. Peter would once again express his belief that the Lord Jesus is omniscient in 1 Peter 2:25. On this passage the TDNT associates it with Acts 1:24. Concerning episkopos:
    In particular, God sees into the human heart. In this respect the LXX links martus and episkopos at Wis. 1:6 Cf. Ac. 1:24, where God is called kardiognwstes (2:614, episkopos, Beyer).
    See: "Jesus as the heart-knower of all (καρδιογνώστης = omniscience)": http://www.theologyweb.com/campus/sh...ce%29%E2%80%8F
    c. Peter taught that the Lord Jesus was to be prayed to/worshiped (1 Peter 3:12, 15; 2 Peter 3:18)
    See: "Peter: The Worship of the Lord Jesus" http://www.theologyweb.com/campus/sh...the-Lord-Jesus
    and
    "Doxologies to the Lord Jesus Christ" (2 Peter 3:18): http://www.theologyweb.com/campus/sh...d-Jesus-Christ
    4. Luke
    a. Luke taught that the Lord Jesus was prayed to in Acts (See Part A #1) which would necessitate that He knows the totality of the hearts.
    http://www.theologyweb.com/campus/sh...the-Lord-Jesus
    b. Luke also establishes Christ's insight of the human heart in his gospel. Luke 6:7-9 reads:
    And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
    But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
    Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
    1. William F. Arndt: (Luke 6:8) Jesus “knew” their thoughts. He did not have to ascertain them, for instance, by watching the countenances and actions of His critics. (Luke 6:9): Jesus reacts to the thoughts in their hearts by a direct question, which puts the matter in the true light (Luke, William F. Arndt, page 177).
    2. Robertson: 6:8 {But he knew their thoughts} (autos de eidei tous dialogismous autwn). In Luke alone. Imperfect in sense, second past perfect in form eidei from oida. Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book.
    http://www.godrules.net/library/robert/robertluk6.htm
    3. Vincent: 8. He knew (hdei). Imperfect. He was all along aware.
    http://www.godrules.net/library/vincent/vincentluk6.htm
    Last edited by foudroyant; 04-29-2014 at 04:05 AM.

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    5. Others have also pointed out that its use in Acts 15:8 does not negate its use in Acts 1:24 to the Lord Jesus:
    a. Nigel Turner: Kardiognwstes is a coinage formed from existing words. It probably belongs to an early liturgical vocabulary, forming part of believers' prayer. At a meeting before the day of Pentecost Christ is addressed as, 'Thou, Lord, which knowest the hearts of all men' (Acts 1:24), and Peter at the council of Jerusalem testifies concerning 'God, which knoweth the hearts' (15:8) (Christian Words, kardiognwstes, page 202).
    b. Alan Thompson: One other distant use of the term is not enough evidence to outweigh the nearer context of Acts 1:2 (One Lord, One People: The Unity of the Church in Acts in Its Literary Setting, Page 67 Footnote #67).
    c. Alan Thompson: Some have suggested that because the language of knowing hearts is used in Acts 15:8 to refer to the Father, this must be prayer to the Father too. However, the prayer here to 'the Lord' to show them which apostle he 'has chosen' is also identical to language used at the beginning of the chapter, where Luke tells us about the instruction Jesus gave to his apostles whom 'he had chosen'. This opening and closing 'frame' in Acts 1 regarding 'the day he was taken up', together with the immediately preceding references to 'the Lord' in this context (1:21), all indicate that 'the Lord' who is being prayed to in 1:24 is the Lord Jesus. Luke shows then that Jesus not only has such authority that he may be prayed to, but Jesus is also continuing to direct affairs from 'heaven'. The Lord Jesus is still ruling over his people, choosing which disciple will join the ranks of the other eleven apostles he has chosen, and controlling the outcome of the lot to bring about this appointment (The Acts of the Risen Jesus: Luke's Account of God's Unfolding Plan, D.A. Carson Editor, page 50).
    d. Joel B. Greene: On several occasions, however, Luke specifically notes that prayers were offered to Jesus - beginning with the prayer regarding Matthias's replacement in Acts 1:24-25. Some interpreters have argued that Yahweh is the object of the apostles' prayer in Acts 1:24-25 for God is the "knower of hearts" in 15:8 and so should be seen as the reference of "Lord" in Acts 1:24 ("Lord, you know everyone's heart"). Other factors in the immediate context, however, are more pressing, and encourage an identification of Jesus as the one addressed in this prayer. One factor is that Luke 6:12-13 and Acts 1:2 present Jesus as the one who chose the apostles, so it would follow that he would choose this latest apostle as well. Another is that Jesus has just been addressed as "Lord" in verses 6 and 21 (Into God's Presence: Prayer in the New Testament, Editor: Richard N. Longenecker:; From Chapter 9, Persevering Together in Prayer: The Significance of Prayer in the Acts of the Apostles by Joel B. Greene, pages 187-188).
    e. Paton Gloag: Peter here probably prayed as spokesman of the apostles. It is a matter of dispute to whom this prayer was offered. The general opinion is, that Christ is the Lord here addressed. The reasons for this are: 1. The word Kurios, when used absolutely in the New Testament, generally refers to Christ. 2. Jesus is directly called Kurios in ver. 21, and it is to Him that autou in ver. 22 applies; and therefore it is most natural that the Kurie of ver. 24 should be referred to Him as the nearest antecedent. 3. The election was that of an apostle of Christ, and the other apostles were all chosen directly by Christ, and so afterwards was Paul. 4. The first Christians were in the habit of praying directly to Christ (Acts 7.59). This opinion has been called in question by Meyer. He observes that in Acts 15.7 Peter says expressly of God, that He made choice that the Gentiles should by him hear the word of God; and he calls God Kardiognwstes, "who knows the hearts." But the circumstance to which Meyer refers is not a call to apostleship, but the call to the Gentiles. And that God is called Kardiognwstes does not preclude a similar designation of Christ; indeed, Peter himself on a former occasion directly appeals to Christ as acquainted with the heart: "Lord, Thou knowest all things; Thou knowest that I love Thee" (John 21.17) (The Acts of the Apostles, Paton Gloag, Volume 1 page 64).
    f. Joseph Alexander: It has been disputed whether this prayer was especially addressed to Christ. In favour of that supposition is the uniform usage of the word Lord in the New Testament, together with the obvious propriety of leaving the selection of a new apostle to him by whom the twelve had been originally chosen. (See above, on v. 2) The ascription of omniscience to the Saviour is in perfect keeping with such passages as John 2, 24. 25. 21,17. Rev. 2, 23, and entirely consistent with the application of the same term to God in ch. 15, 8 (Commentary on the Acts of the Apostles, page 35).
    g. An interesting point worth noting is when we compare Acts 15:8 with Acts 2:33:
    And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us (Acts 15:8)
    Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear (Acts 2:33).
    Peter had previously attributed the giving of the Holy Spirit to the Lord Jesus (Acts 2:33 cf. John 15:26; 16:7). The Holy Spirit is given "through" Him (Titus 3:6).
    In Acts 15:8 we see that in order for God to give them the Holy Spirit He would have to know their hearts - the Lord knoweth them that are His (cf. 2 Timothy 2:19). The fact that the Bible declares that the Lord Jesus is co-jointly responsible for giving the Holy Spirit proves He, like the Father, knows the hearts of all - He too knoweth them that are His (John 10:14 cf. John 6:64).

    D. Shew
    1. Luke 10:1 is the only one other time in the New Testament where anadeiknumi is found and just as with Acts 1:24 it simply has the appellation "Lord" in reference to the Lord Jesus (Luke 10:1 f.).
    2. C.K. Barrett: Some (e.g. Conzelmann 25) take the Lord addressed to be God, but it is much more probable that Jesus is intended ('nam huius erat apostolum eligere', Bengel); he is asked to show (anadeixon, cf. Lk. 10.1) which of the two men he has chosen (exelexw; cf. 1:2; Lk. 8.13; also Prov. 16.33). That kardiognwstes appears to be applied in 15.8 to the Father is not against this (though see Clarke, DH 196f.). The choice is to be Jesus', not that of the Eleven; hence the use of the lot in v. 25 (The International Critical Commentary: The Acts of the Apostles, Volume 1, page103)

    E. Chosen
    1. Luke always associates ekelgomai (chosen) to the Lord Jesus in relation to His choosing the apostles (Luke 6:13 and Acts 1:2).
    2. TDNT: In accordance with the leading motif of Ac., the guidance of the community by the risen Lord, prayer is directed to the kurios in 1:24 that He will show which of two He has chosen (4:174, eklegomai, Schrenk).
    3. NIDNTT: With direct reference to the apostles but as an example of what is true of disciples generally, John shows Christ as the One who chooses and puts God’s election into effect. In Jn. 6:70; 13:18; 15:16, 19, Jesus is the explicit subject (with an emphatic egw, I) of eklegomai. Lk. 6:13 likewise refers to the choice of the apostles, and so in its context does Acts 1:24. The chosen One of God is God’s agent of choice (1:542, Elect, L. Coenen)
    4. EDNT: From among the disciples Jesus chose the twelve (6:13), who, as the apostles chosen by him "through the Holy Spirit" (Acts 1:2; cf. v. 24) (EDNT 1:416, eklegomai, J. Eckert).
    5. Bruce: The question whether the "Lord" to whom it is addressed is God the Father or the Lord Jesus is that the same verb is used in verse 24 ("thou hast chosen") as in verse 2 ("the apostles whom he [Jesus] had chosen"). The same Lord had chosen the apostles at the beginning of his ministry would choose this replacement for Judas (The New International Commentary on the New Testament: The Book of Acts, page 47).
    6. John Albert Bengel: They invoke Jesus as Lord: ver. 21: for it was his to choose the apostle; ver. 2. ch. 9:17, 26:16. John 6:70 (New Testament Word Studies, John Albert Bengel, Volume 1, page 749).
    7. Jerome Crowe: The choice of the Twelve was an act of Jesus during his earthly life; the choice of the man by whom it will be reconstituted is equally a choice of Jesus. The community addresses Jesus in prayer to make his present choice known. This is manifested in the casting of lots (New Testament Message: A Biblical -Theological Commentary, page 7).
    8. Charles H. Talbert: (a) To whom do they pray? In Lukan thought it is Jesus who chooses apostles (Luke 6:12-16: "he chose Twelve, whom he also named apostles", Acts 1:2: "to the apostles whom he had chosen"). In Luke-Acts prayer is sometimes offered to the risen Jesus (Acts 7:59-60: "Lord Jesus, receive my spirit")...What is the attribute of the one to whom prayer is offered? The risen Jesus is one who knows human hearts. This is a trait of the deity in Scripture (Deut 8:2; 1 Sam 16:7; LXX Pss 7:9; 43:21; 64:6; 139:23; 1 Cor 4:5; 14:25; Heb 4:12; 1 John 3:20; Rev 2:23). It is also a trait of the pre-Easter Jesus (e.g., Luke 5:20-23; 7:39-45; John 2:25) (Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles, page 21).
    Last edited by foudroyant; 04-29-2014 at 03:23 AM.

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    F. Part
    1. In Acts 1:16-22 Peter points out the need to replace Judas by connecting his transgression against the Lord Jesus (v. 16 cf. v. 25) to his "part" of the "ministry" (v.17 cf. v. 25) from which he fell (v. 18 cf. v. 25).
    2. John Lange: Commentators differ in opinion on the point whether this prayer was addressed to God the Father, or to the exalted Lord Jesus. Meyer who adopts the former view appeals to ch. 15.7ff., where Peter repeats the term kardiognwstes and applies it expressly to God, of whom he also says exelexato dia tou stomatos mou akousai ta ethnee, etc.; this passage, however, does not refer to the choice of an apostle. The correctness of the second view - that the prayer was addressed to Jesus - appears from the following considerations; (1.) In ver. 21, Jesus is expressly termed ho Kurios, to which autou in ver. 22 refers, whence it appears that Kurie in ver. 24 is naturally to be referred to Jesus also; (2.) As the individual who was to be chosen was designed to be an apostle of Jesus, the choice was obvious to be submitted to Jesus also; (3.) As the Lord Jesus himself chose his apostles on earth (ver. 2, tois apostolois - - ous exelexato; comp. ver. 24, exelexw), so, too, he chose on this occasion Matthias as an apostle by a direct act, although he had ascended to heaven, even as, at a later period, he chose Saul, ch. 9.15, 17. If we besides compare the terms occurring in ver. 17 and 25 respectively [in both the same words, ton kleeron tes diakonias tautees. -TR], we receive the impression that as Judas had obtained "the lot of this ministry" by the choice which Jesus made of him, so one of the two disciples now nominated would also receive "the lot of this ministry" by the special choice of Christ (Lange's Commentary on the Holy Scriptures: John and Acts, Volume 9 page 21).

    G. Ministry
    1. Later in Acts Luke records Paul's words that he received his ministry from the Lord Jesus:
    But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God (Acts 20:24).
    2. Every time this particular Greek word for ministry (diakonia) is used in the initial selection of the apostles in association with the "Lord" it always refers to with the Lord Jesus (Acts 1:17*; 20:24; 1 Corinthians 12:5; Ephesians 4:12 and Colossians 4:17).
    3. The evidence that the Lord Jesus is referred to in Colossians 4:17 will be looked at more closely for like Acts 1:24-25 it simply has the appellation "Lord" in association with "ministry". This is the second time one of the words from the prayer is coupled with the appellation "Lord". In the first instance anadeiknumi was used elsewhere in reference to the Lord Jesus (Luke 10:1) - and the evidence will prove the same in this example which gives further proof that the "Lord" to whom they prayed to in Acts 1:24-25 was the Lord Jesus.
    Colossians 4:17 It reads:
    And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.
    1. The phrase "in the Lord" (Colossians 4:17) is found only two other times in the same book of Colossians and in both passages "Lord" refers to the Lord Jesus (Colossians 3:18 and 4:7).
    a. Wives, submit yourselves unto your own husbands, as it is fit in the Lord (Colossians 3:18).
    The context reveals that the "Lord" applies to the Lord Jesus (Colossians 3:17 and Colossians 3:24).
    b. All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow servant in the Lord (Colossians 4:7).
    Notice that it reads, "faithful minister" and "fellow servant" followed by "in the Lord".
    Compare this with Colossians 1:7: As ye also learned of Epaphras our dear fellow servant, who is for you a faithful minister of Christ.
    There are those two expressions again, "faithful minister" and "fellow servant" but whereas in Colossians 4:7 it reads "in the Lord" here it is in reference to Christ - yes, the "Lord" Jesus Christ.
    1. Kenneth Wuest: In the words, "in the Lord," the writer is seen "identifying himself with Christ and giving the exortation as one made by Christ Himself" (Expositors) (Ephesians and Colossians in the Greek New Testament for the English Reader, Kenneth S. Wuest, page 106).
    2. J.B. Lightfoot: Archippus received the charge immediately from St Paul, though ultimately from Christ (Saint Paul's Epistles to the Colossians and to Philemon, page 244-245).
    *For Acts 1:17 see "F" and "J".

    H. Apostleship
    1. Every time this particular Greek word for apostleship (apostole) is used in association with the "Lord" it is always in reference to the Lord Jesus (Romans 1:5 and 1 Corinthians 9:2)
    2. TDNT: Luke tells us expressly that the substitute for Judas had to fulfil the condition of having been with the apostles "all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto the same day that he was taken up from us" (Ac. 1:21 f.). Closest contact with Jesus during His life is thus the most important prerequisite for assuming the apostolate. In practice this means that the primitive community did not see in commissioning by the risen Lord anything radically new (1:436, apostolos, Rengstorf).
    3. TDNT: Concerning Paul: he still considers his apostole and diakonia as wholly and utterly received, not as self-elected (R. 1:5; cf. Ac. 20:24). The Giver is Christ (Gl. 1:12) (4:7, lambanw, Delling).

    I. Acts 1:15-22: (15) And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) (16) Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. (17) For he was numbered with us, and had obtained part of this ministry. (18) Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. (19) And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. (20) For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. (21) Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, (22) 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. (23) And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. (24) And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, (25) That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. (26) And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.

    J. Numbered
    1. See "F" above where "Part" appears in the same passage with "ministry" in reference to the Lord Jesus (Acts 1:17).
    2. Just as the Lord Jesus "numbered" Judas to His closest circle (Acts 1:17 cf. Luke 22:3) so too He chooses Matthias to be "numbered" with the other apostles to replace him (Acts 1:26).
    a. NIDNTT: In Acts 1:17 Peter refers to Judas having obtained through Christ's choice a share in the apostolic ministry (1:478, Determine, J.I. Packer).

    K. Bishoprick
    1. The Greek word spoken by Peter for "bishoprick" in Acts 1:20 means a position of an overseer. In his epistle Peter would teach that the Lord Jesus is the Omniscient "Bishop" (episkopos) of the souls of the Christians.
    See "Jesus as the heart-knower of all (καρδιογνώστης = omniscience)‏"
    http://www.theologyweb.com/campus/sh...cience)‏
    and "Peter: The Worship of the Lord Jesus"
    http://www.theologyweb.com/campus/sh...the-Lord-Jesus

    L. Take
    1. Acts 1:20 reads: his bishoprick let another take.
    2. Acts 1:25 reads: That he may take.
    a. In both passages the Greek word for take is "lambanw".
    As noted in "F" the theme of this portion of Scripture is the need to find a replacement for Judas because of his betrayal of the Lord Jesus. Matthias would soon receive this new ministry. Later in Acts Paul would speak of his ministry he received ("lambanw") from the Lord Jesus:.
    But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received (lambanw) of the Lord Jesus, to testify the gospel of the grace of God (Acts 20:24).

    M. Ordained
    1. The Lord Jesus "ordained" the twelve apostles (Mark 3:14; John 15:16) and with the absence of Judas He is asked in prayer to "ordain" one more (Acts 1:22).
    Last edited by foudroyant; 06-25-2014 at 04:59 PM.

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    N. Some may assert that only those who believe that the Lord Jesus is God would espouse He is being prayed to in Acts 1:24-25. This simply isn't true.
    1. From a Unitarian web site: Although some have contended that the Lord in the above verse is God, it is more logical that it refers to Jesus. He was the one who chose Judas, and he was addressed as “Lord” by all the apostles over and over in the New Testament.
    http://www.biblicalunitarian.com/art...o-jesus-christ
    2. From a Christadelphian we site: In Acts 1:24-26, we read that the apostles prayed to the Lord to guide their choice of the apostle to replace Judas Iscariot. Who was the Lord to whom they prayed? In the New Testament the title Lord (Gk. kurios) is applied to God and to Jesus, depending on the context. Since Jesus chose all the other apostles (John 6:70), we can reasonably assume that he chose the apostle to replace Judas.
    http://www.tidings.org/2006/02/comme...-jesus-christ/


    O. The Jehovah's Witnesses belief that the Lord Jesus is not to be prayed to runs contrary to what took place in Acts 1:24-25.

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