Reformed Covenanter
Cancelled Commissioner
But after the Lord had ascended to heaven, the personal call, except in case of Paul, who was one born out of due time, was not the passport of any man either to the ministry or apostleship. Men were no more put into office by the living voice of the Lord Jesus. The departure of the Master, and the vacancy left in the list of Apostles by the death of Judas, gave opportunity for bringing into operation a new principle. The first chapter of the Acts of the Apostles brings the whole case before us. Let us specially examine the passage—Acts i. 13-26—that we may have full possession of the facts.
It appears that, in the interval between the Ascension and the Day of Pentecost, the disciples met for prayer and supplication in an upper room of the city of Jerusalem. The mother and brethren of Jesus were present, as were also the eleven Apostles. Taken together, they numbered one hundred and twenty in all. Peter rose and addressed the company. He reminded them of the vacancy in the apostleship. Judas, who betrayed the Master, was dead, and the office that he forfeited by his transgression must be conferred upon another. He states the necessary qualifications of him who was to be the successor of Judas. He must be one who had intercourse with the 11 from the commencement of Christ’s ministry to the close. He states the duties of the new apostle; he was to be with the others a witness of Christ’s resurrection. Such was the case that Peter put before the men and brethren, met together in that upper room of Jerusalem. We then rend in verse 23 — “THEY APPOINTED TWO, Joseph called Barsabas, who was surnamed Justus, and Matthias.”
In consequence of this double choice, it became necessary to decide which should be regarded as the true apostle; which, after prayer, was done by casting lots. But let it be particularly observed that, while Peter explained the necessary qualifications, and the peculiar duties of the office, the appointment of the person did not rest with Peter, but with the men and brethren to whom the address of Peter was directed. Farther, it is not to be forgotten that the office to which Matthias succeeded is, in the 20th verse, termed a Bishopric, and how it is said in the 25th verse, he had “to take part of this ministry and apostleship.” The men and brethren, at the instigation of Peter, exercised the right of appointing a man to a bishopric—that is, to the office of a bishop, and to take part in the ministry. In the Apostolic Church, the people appointed Matthias to be a minister —a bishop—an apostle.
The case recorded in Acts xiv. 23, is to the same effect, though, from a mistranslation, the force of it is lost upon the English reader. The authorized version represents the two Apostles, Barnabas and Paul, as ordaining elders in every church; whereas the true meaning of the word in the original is “to elect by a show of hands”—a fact now admitted by the best expositors. We must not allow a faulty translation to rob us of the testimony of Scripture to an important fact—namely, that the elders of the New Testament Church were appointed to office by the popular vote.
For the reference, see:
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It appears that, in the interval between the Ascension and the Day of Pentecost, the disciples met for prayer and supplication in an upper room of the city of Jerusalem. The mother and brethren of Jesus were present, as were also the eleven Apostles. Taken together, they numbered one hundred and twenty in all. Peter rose and addressed the company. He reminded them of the vacancy in the apostleship. Judas, who betrayed the Master, was dead, and the office that he forfeited by his transgression must be conferred upon another. He states the necessary qualifications of him who was to be the successor of Judas. He must be one who had intercourse with the 11 from the commencement of Christ’s ministry to the close. He states the duties of the new apostle; he was to be with the others a witness of Christ’s resurrection. Such was the case that Peter put before the men and brethren, met together in that upper room of Jerusalem. We then rend in verse 23 — “THEY APPOINTED TWO, Joseph called Barsabas, who was surnamed Justus, and Matthias.”
In consequence of this double choice, it became necessary to decide which should be regarded as the true apostle; which, after prayer, was done by casting lots. But let it be particularly observed that, while Peter explained the necessary qualifications, and the peculiar duties of the office, the appointment of the person did not rest with Peter, but with the men and brethren to whom the address of Peter was directed. Farther, it is not to be forgotten that the office to which Matthias succeeded is, in the 20th verse, termed a Bishopric, and how it is said in the 25th verse, he had “to take part of this ministry and apostleship.” The men and brethren, at the instigation of Peter, exercised the right of appointing a man to a bishopric—that is, to the office of a bishop, and to take part in the ministry. In the Apostolic Church, the people appointed Matthias to be a minister —a bishop—an apostle.
The case recorded in Acts xiv. 23, is to the same effect, though, from a mistranslation, the force of it is lost upon the English reader. The authorized version represents the two Apostles, Barnabas and Paul, as ordaining elders in every church; whereas the true meaning of the word in the original is “to elect by a show of hands”—a fact now admitted by the best expositors. We must not allow a faulty translation to rob us of the testimony of Scripture to an important fact—namely, that the elders of the New Testament Church were appointed to office by the popular vote.
For the reference, see:

Thomas Witherow on the appointment of church officers by popular vote in the book of Acts
But after the Lord had ascended to heaven, the personal call, except in case of Paul, who was one born out of due time, was not the passport of any man either to the ministry or apostleship. Men we…
