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CHAPTER 8
The Twelve (Acts 1:15 to 2:13)
The first section of the Acts proper, viz., 1:15 to 2:13, is indicated in the structure given on page 4. This section
must now be given consideration. The construction of the first verse is unusual. The flow of the narrative is
abruptly broken by the insertion of the statement: `the number of names together were about one hundred and
twenty'. Why should it have been necessary thus to break into the sentence? The answer must be, because in some
way the number of those gathered had special significance, and that the very manner of the introduction of the
information is intended to arrest attention. When we put one hundred and twenty into figures, 120, we become
conscious of the presence of the factor 12. We also notice that the remainder of chapter 1 is occupied with the
bringing of the number of the apostles, once more, up to twelve, Matthias being added to the eleven (Acts 1:26), and
Peter `standing up with the eleven' (Acts 2:14). Our attention is also drawn to the enumeration of the countries from
which the assembled Jews had come (Acts 2:9-11).
(1) Parthians, (2) and Medes, (3) and Elamites, (4) and the dwellers in Mesopotamia, (5) and in Judæa, (6) and
Cappadocia, (7) in Pontus, (8) and Asia, (9) Phrygia, (10) and Pamphylia, (11) in Egypt, and (12) in the parts of
Libya about Cyrene.
Here are twelve countries, and those that came from them summed up in the words that follow as being
`strangers of Rome, Jews and proselytes, Cretes and Arabians'. The terms `strangers' and `proselytes' show that we
are no longer reading a list of countries represented, but a summary of the characteristics of the crowd of persons
assembled.
The recurrence of Israel's number, twelve, is not accidental. Accordingly we take note of the recurring feature
as follows:
The number assembled (Acts 1:15) . . . .
.
.
120
The number of the apostles made up (Acts 1:26).
.
.
12
The number of nations represented (Acts 2:9-11)
.
.
12
At first sight, there appears to be little in common with the narrative of the appointment of Matthias and the
coming of the spirit on the day of Pentecost; nevertheless a patient study reveals one or two connections. For
example, in Acts 1:16 we read: `The Holy Ghost by the mouth of David spake', and in Acts 2:4: `They were all
filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance'. Here is an
evident parallel, the inspiration of the Psalmist in the past being comparable with the enduement of the apostles at
Pentecost. Still closer to Acts 2:4 is the statement of David himself in 2 Samuel 23:2: `The Spirit of the LORD spake
by me, and His Word was in my tongue'. It is moreover important to notice the way in which the Psalms are
brought forward as proof, or warrant, or as being fulfilled in the early Acts. For instance:
Psalm 41 is quoted as of Judas in Acts 1:16.
Psalms 69 and 109 are quoted of Judas in Acts 1:20.
Psalm 16 is quoted of the resurrection in Acts 2:25-28.
Psalm 132 is quoted of the true King in Acts 2:30.
In Acts 13, where a new section commences, Paul is following the same plan:
Psalm 89 is quoted of David himself in Acts 13:22.
Psalm 132 is quoted of David's seed in Acts 13:23.
Psalm 2 quoted as of the resurrection in Acts 13:33.
Psalm 16 is quoted as of the resurrection in Acts 13:35.
We shall accordingly be wise if we add to the notes already made, the two references Acts 1:16 and Acts 2:4. At
first sight there appears to be no connection between the fate of Judas, as recorded in Acts 1:18,19, and the record