Acts One
In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. 3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. 4 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” 6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10 And while they were gazing into heaven as he went, behold, two men stood by them in white robes, 11 and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” 12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. 13 And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. 14 All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers. 15 In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, 16 “Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. 17 For he was numbered among us and was allotted his share in this ministry.” 18 (Now this man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle and all his bowels gushed out. 19 And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.) 20 “For it is written in the Book of Psalms, “‘May his camp become desolate, and let there be no one to dwell in it’; and “‘Let another take his office.’ 21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection.” 23 And they put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias. 24 And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” 26 And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. (Acts 1, ESV Bible)
In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, 2 until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. (Acts 1: 1-2, ESV Bible)
Luke’s Mission: A Chronicle for Theophilus
Luke of Antioch dedicates the book of Acts to a benefactor named Theophilus, the same individual to whom he addressed his Gospel. In the prologue to his Gospel, Luke informed Theophilus that he had compiled his account of Yeshua's life using written sources and eyewitness testimony. In the introduction to Acts, Luke clarifies that he is continuing the same story, picking up right where he left off.
In the first century, it was common for wealthy patrons to commission writers to produce books. It appears that Theophilus had commissioned Luke to create a comprehensive and orderly "chronicle" of Yeshua's life and the early movement of His followers. As Paul’s traveling companion, Luke aimed to provide a Greek Gospel for the expanding community of Gentile believers and to recount how the apostles spread the good news of the Kingdom from Zion to the wider world. With Theophilus's patronage, Luke was able to achieve these goals, creating a detailed and accessible account of Yeshua and the early church.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
3 He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. (Acts 1:3, ESV Bible)
The Forty Days of Resurrection: Yeshua’s Appearances During the Counting of the Omer
Our Master Yeshua of Nazareth left the tomb on Nisan 16, the day after the Sabbath and the second day of the Festival of Passover. Over the next forty days, He appeared to His disciples at various times, demonstrating His resurrection and teaching them many things. These appearances took place during the period known as the "Counting of the Omer" (Leviticus 23:12-15).
On the first day of the Omer, Yeshua appeared to Mary Magdalene, Mary the mother of James, Salome the wife of Zebedee, Joanna the wife of Chuza, Simon Peter, and Clopas (the Master's uncle), along with a companion traveling to Emmaus. That evening, as the second day of the Omer began, He appeared to ten of His eleven disciples as they gathered around a table in Jerusalem. A week later, on the eighth day of the Omer, He appeared to them again—this time with Thomas present.
Throughout the counting of the days, Yeshua appeared to over five hundred individuals, including James, His brother, and all the apostles. He also appeared to seven of the eleven disciples while they were fishing on Lake Galilee. On the fortieth day of the Omer, He shared a meal with the eleven in Jerusalem, then led them to the Mount of Olives, where He ascended into heaven before their eyes.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
4 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” (Acts 1:4-5, ESV Bible)
The Significance of Immersion and the Promise of the Holy Spirit
On the eve of the fortieth day of the Omer, Yeshua gathered with His disciples in the upper room of a house in Jerusalem, reclining around a table. He told them, “John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” John the Immerser had made a similar prediction about Yeshua: “I baptize you with water for repentance, but He who is coming after me is mightier than I... He will baptize you with the Holy Spirit” (Matthew 3:11).
Archaeological findings from first-century Jewish settlements in Israel highlight the significance of immersion in daily Jewish life. Immersion, or baptism, was not a sacrament but a regular purity ritual observed by devout Jews. It involved full-body immersion in a pool partially fed by “living water”—a natural source. This pool, called a mikvah in Hebrew, was used for ceremonial cleansing to remove Levitical impurity. According to the Torah, the ritually impure were prohibited from entering the Temple or partaking in sacrifices until they had immersed. Priests underwent daily immersions, women continue to immerse after menstruation, and converts to Judaism complete the final step of conversion through immersion in a mikvah.
Immersion in a mikvah symbolizes a transition from one state to another. John the Immerser connected confession of sin and repentance with the ritual of immersion, and each of Yeshua’s eleven disciples had undergone this immersion under John’s authority, signifying repentance (Acts 1:22). John’s immersion of repentance represented a change of heart and a commitment to a new way of living. When Yeshua Himself was immersed by John in the Jordan, He saw the heavens open and the Holy Spirit descend upon Him—a powerful fulfillment of John’s words, “He will baptize you with the Holy Spirit.” This immersion in the Spirit marked the beginning of Yeshua’s ministry: teaching Torah, preaching repentance, healing the sick, and performing miracles. He now told His disciples to expect a similar full immersion in the Holy Spirit, just as He had experienced.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
6 So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” 7 He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. (Acts 1:6-7, ESV Bible)
Messianic Expectations and the Timing of Redemption
The disciple's thoughts dwelled on the earthy kingdom of Israel, on the promises of Biblical Prophets. After all that is what the King Messiah was supposed to bring - the restoration of Israel. Israel has been ruled and dominated by Gentiles.
Throughout the Apostolic Age, believers held a confident expectation that Yeshua would return to establish His kingdom on earth in a real and tangible way. They believed He would sit on the throne of His ancestor David in Jerusalem, governing with justice and righteousness over the kingdom of Israel, and ruling the nations with a rod of iron. The apostolic community frequently cited Psalm 2, which foretells the day when God installs His King on Zion, His holy mountain, and breaks the nations with a rod of iron. This vision, in fulfillment of the prophets' promises, involves the descendant of David conquering the nations and reigning over all the kingdoms of the earth.
The ancient prophets, such as Ezekiel, spoke of the restoration of Israel's kingdom. In Ezekiel 37:24-28, the prophet declares, "My servant David will be king over them." In those days, Israel will "walk in My ordinances and keep My statutes," implying that they will follow the Torah in the days of Messiah. They will inhabit the land promised to their ancestors—Abraham, Isaac, and Jacob—living there with their descendants forever, and "David My servant will be their prince forever" (Ezekiel 37:25). This passage also predicts an everlasting covenant of peace, a multiplication of Israel’s numbers, and the rebuilding of the Temple, which will stand in their midst permanently. "The nations will know that I am the LORD who sanctifies Israel when My sanctuary is in their midst forever" (Ezekiel 37:28).
Later church theology, however, moved away from the idea of a literal kingdom restored to Israel. Many Christian theologians interpreted the Church as the kingdom, suggesting that the Old Testament prophets metaphorically pointed to the Church Age, where the Church would spread across the world. This view aligned with the political goals of the Roman Church and supported the theology of supersession, where the Church was seen as replacing Israel. To many Gentile Christians, the notion of a future Jewish kingdom seemed irrelevant. Yet, this was precisely what the disciples hoped for when they asked Yeshua, "Is it at this time You are going to restore the kingdom to Israel?" Yeshua did not refute their expectation of a future restoration but said, "It is not for you to know times or epochs which the Father has fixed by His own authority" (Acts 1:7). His response indicates that the restoration of the kingdom to Israel is set for a specific time known only to God.
Yeshua emphasized that even He did not know the precise moment of the kingdom’s arrival, saying, "Of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone" (Mark 13:32). Rabbinic literature also speaks of a divinely appointed time for redemption, kept hidden from humanity.
The sages often referenced Isaiah 63:4 to affirm that the exact timing of the Messiah's coming is a secret: "The day of vengeance was concealed in My heart." Much of Christianity has grappled with how to reconcile Yeshua as the Davidic King with the significance of His death on the cross. Some Talmudic sages of a later era also understood the triumphant and tragic prophecies about the Messiah to predict two different Messiahs, the Son of David (מָשִׁיחַ בֶּן־דָוִד, Mashiach ben David) and the Son of Joseph (מָשִׁיחַ בֶּן־יוֹסֵף, Mashiach ben Yoseph).
"Our Rabbis taught [the following.]The Holy One, blessed be He, will say to the Messiah, the son of David (may he reveal himself speedily in our days!): Ask of me anything, and I will give it to thee, as it is said, I will tell of the decree, etc., this day I have begotten you; ask of me and I will give the nations as your possession [see Psa. 2:7-8]......But when he will see that Messiah the son of Joseph is slain, he will say to him: Lord of the Universe, I ask of You only the gift of life. As to life, he would answer him: Your father David has already prophesied this concerning you, as it is said, He asked life of you, and you gave it to him, [even length of days forever and ever; see Psa. 21:5]." (Babylonian Talmud, Sukkah 52a)
Another passage from the Talmud, which reveals a rabbinic understanding of the merit-based reward of the Messiah's coming to redeem Israel, shows an alternative attempt to harmonize the triumphant, cloud-riding Messiah with the tragic, meek, and suffering servant riding on a donkey. It proposes that the prophecies describe two potential Messiah trajectories, which will depend on the condition of the covenant people.
"[In Isa. 60:22] it is written: b'itah (in its [own] time [will the coming of Messiah happen]), but it is also written, achishenah (I [the Lord] will hasten it)! [The resolution:] If they are worthy, I will hasten it; if not, [it will simply happen] in its [appointed] time... [In Dan. 7:13] it is written: And behold, one like a son of man (bar enosh) came with the clouds of heaven, but [in Zech. 9:9] it is written: [Behold, your king comes to you...] lowly and riding upon a donkey!..... [The resolution:] If they are meritorious, [he will come] with the clouds of heaven; if not, lowly and riding upon a donkey. King Shapur [I, the Great; ca. 240-270 CE] said to [Rabbi] Samuel: You maintain that the Messiah will come [riding] on a donkey. I will rather send him a white horse of mine! He replied: Have you a horse of a hundred colors?" (Babylonian Talmud, Sanhedrin 98a)
In Christianity, the suffering messiah and the triumphant messiah are one and the same messiah The Talmud interprets Isaiah 60:22 as meaning that God has a set time for redemption: "I, the LORD, will hasten it in its time." According to the Talmud, if the nation repents, God will hasten the redemption; if not, it will occur at its appointed time. Yeshua's proclamation of the kingdom and His call to repentance aimed to "hasten" that redemption. Had the generation repented, they might have seen the full revelation of the kingdom. But since they were found unworthy, the redemption remains for a future, appointed time.
As the prophet Habakkuk says, "For the vision is yet for the appointed time; it hastens toward the goal and it will not fail. Though it tarries, wait for it; for it will certainly come, it will not delay" (Habakkuk 2:3). This expectation of a coming kingdom remains central to the faith, as believers continue to wait for the fulfillment of God's promises in His appointed time.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club and from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” 9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. (Acts 1:8-9, ESV Bible)
Understanding the Great Commission: From Land to the Ends of the Earth
Jesus sets the trajectory for the mission of the disciples. Today, we think earth and we think of a globe or a planet. We understand the solar system and the earth as a planet. The disciples would not have known this at the time. In the Greek, they likely meant “earth” as dirt or land. In Greek, the word "γῆ" (transliterated as gē) means "earth," "land," or "ground." It can refer to soil, a region or country, or even the entire earth. The term "γῆ" is often used in the New Testament to signify land or territory, such as in phrases like "the land of Israel" or "the ends of the earth."
These verses represent the Great Commission in the book of Acts. The Gospel of Luke does not contain this commission. Mark and Matthew have similar stories. Notice that Luke records Yeshua's commission for his disciples to be witnesses for him is very different from Mark's and Matthew's stories.
In Mark Jesus says: "Go into all the world and preach the gospel to all creation." (Mk 16:15) Mark’s description is broad. Matthew has a much more elaborate direction, "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." (Mt 28:19-20) The commission is much more elaborate in Matthew.
References
This lesson was adapted from teachings in Stories of the Jewish Church: Acts 1-5, as presented on the Israel Bible Center website.
From Jerusalem to the Ends of the Earth: The Mission of the Apostles
At a fixed time in the future, the Messiah will return and restore the kingdom to Israel. Until he returns and restores the kingdom to Israel, He entrusted His disciples to be His witnesses, testifying about Him and His resurrection. Yeshua predicted that they would begin their testimony in Jerusalem, then move to Judea, Samaria, and ultimately to the farthest reaches of the earth.
These concentric circles represent expanding spheres of influence. Yeshua’s "sent ones" would start in Jerusalem, then spread the message to Judea and Galilee. From there, they would move beyond the Jewish world to witness among the Samaritans. Eventually, the gospel would cross all geographic and ethnic boundaries, reaching the ends of the earth. The book of Acts traces this progression:
Jerusalem: Acts 1-7
Judea and Samaria: Acts 8-9
Ends of the Earth: Acts 10-28
As the disciples moved out from Jerusalem, proclaiming the kingdom of heaven, they actively anticipated the day when the kingdom of Israel would be restored. Peter summarized this mission, saying, "He ordered us to preach to the people, and to solemnly testify that this is the One appointed by God as Judge of the living and the dead" (Acts 10:42). To "preach" means proclaiming the good news of the kingdom (Matthew 10:7), while to "testify" involves bearing witness to Yeshua’s resurrection and His role as Messiah.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
The Ascension of Yeshua: From Blessing to Return
Yeshua led the eleven disciples to the top of the Mount of Olives, stopping at the point where the road turns toward Bethany. There, He lifted His hands and pronounced the priestly blessing over them. "While He was blessing them, He parted from them and was carried up into heaven" (Luke 24:51).
9 And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. (Acts 1:9, ESV Bible)
Yeshua's ascension mirrored the ascensions of Enoch and Elijah. Scripture tells us that "Enoch walked with God; and he was not, for God took him" (Genesis 5:24), and Hebrews adds, "By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God" (Hebrews 11:5). Similarly, Elijah did not experience death but ascended to heaven in a whirlwind.
The disciples witnessed Yeshua’s ascension, drawing a parallel to Elijah's departure in 2 Kings 2. Elijah, the miracle-working prophet and teacher, corresponds to Yeshua, while Elisha and the other disciples represent the eleven. Just as Elijah’s ascent marked the beginning of Elisha's prophetic ministry, Yeshua’s ascent signaled the start of the disciples' apostolic mission.
Elisha, eager to inherit his teacher’s legacy, asked Elijah for a double portion of his spirit—a request for the Holy Spirit that rested on Elijah: “Please, let a double portion of your spirit be upon me” (2 Kings 2:9). Elijah replied, “If you see me when I am taken from you, it shall be so for you; but if not, it shall not be so” (2 Kings 2:10). Elisha witnessed Elijah’s ascent, and soon after, he began performing similar miracles, passing through the Jordan in a symbolic second immersion. The company of prophets declared, “The spirit of Elijah is resting on Elisha” (2 Kings 2:15), signifying that he was now immersed in the Holy Spirit that had empowered his teacher.
In the same way, the eleven witnessed Yeshua’s ascension, indicating that they would receive the same Spirit that rested on Him. This visible ascension marked the beginning of their apostolic ministry. A cloud enveloped Yeshua, and He disappeared from their sight. Suddenly, two angels appeared, asking, "Men of Galilee, why do you stand looking into the sky?" The angels hinted that the disciples' focus should shift from Yeshua’s departure to their upcoming mission.
Yeshua ascended to His heavenly throne, "exalted to the right hand of God" (Acts 2:33), where He "sat down at the right hand of the throne" (Hebrews 12:2). He was exalted "as a Prince and a Savior, to grant repentance to Israel and forgiveness of sins" (Acts 5:31). The angels assured the astonished disciples, "This Yeshua, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven" (Acts 1:11). As He was taken up in a cloud, He will return with the clouds, as Daniel prophesied: "And behold, with the clouds of heaven One like a Son of Man was coming" (Daniel 7:13). The Apostolic Scriptures affirm that Yeshua will return with the clouds (Matthew 24:30; 1 Thessalonians 4:16-17; Revelation 1:7). On that day, His scarred feet will once again stand on the Mount of Olives (Zechariah 14:4), where the resurrection will begin on the very slopes covered with tombs, fulfilling the Jewish belief that Messiah will first arrive there.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. (Acts 1:12, ESV Bible)
A Sabbath Day's Journey
Luke notes that the location of Yeshua's ascension was "a Sabbath day's journey" from Jerusalem. A "Sabbath day's journey" (techum Shabbat) refers to the maximum distance one is permitted to walk outside a city on the Sabbath without breaking the command, "Remain every man in his place; let no man go out of his place on the seventh day" (Exodus 16:29).
In this context, a man's "place" is defined as the city where he resides. According to Jewish tradition, a person can walk any distance within their city limits on the Sabbath. However, to define those limits, the Torah allows for an extension of two thousand cubits (about three thousand feet, or roughly two-thirds of a mile) beyond the city's walls (Numbers 35:4-5). The sages concluded that this two-thousand-cubit limit constituted a Sabbath day's journey. Given that Bethany, mentioned in Luke 24:50, is almost two miles from Jerusalem, it suggests that the ascension took place somewhere on the Mount of Olives, between Jerusalem and Bethany, approximately a half-mile from Jerusalem.
Luke includes the detail of "a Sabbath day's journey" as a reference point for his audience. This seemingly small detail reveals something significant about his readers—they were either Jewish disciples or God-fearing Gentile disciples in the seventh decade of the first century who observed the Sabbath or were familiar with its practices. If Luke’s audience had no understanding of Sabbath regulations, this reference would have been meaningless.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
13 And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. (Acts 1:13, ESV Bible)
The Upper Room: A Place of Worship, Waiting, and Tradition
The disciples returned to Jerusalem, where they continued worshiping in the Temple daily, but they lodged in the upper room of a house in the city. The term "upper room" refers to the second story built on the flat rooftop of a typical Mediterranean home. These upper rooms could be either open-air or enclosed spaces. In Jerusalem, people often rented out the upper rooms of their homes or used them as guest accommodations. The sages would frequently gather in the upper rooms of wealthy homes to study Torah, discuss legal matters, and debate legislation. Some upper rooms in larger homes were spacious enough to host gatherings of over seventy people, and at times, the entire Sanhedrin met in such spaces.
According to tradition, the disciples stayed in the large, furnished upper room where they had celebrated the Last Seder with Yeshua. The use of the definite article ("the upper room") in Luke's account suggests he may be referring to that same location. Christian tradition holds that the community of disciples returned to this spot after the fall of Jerusalem, eventually establishing a synagogue there. Today, the Cenacle, located on Mount Zion, is said to mark the location. It houses King David’s tomb and serves as a kind of synagogue, beit midrash (study hall), and holy site. Visitors can see a second-story Crusader-era room built above the original first-century structure, believed to be the site of the Last Supper.
The eleven disciples remained in Jerusalem for the rest of the days of the Omer, waiting for the supernatural gift the Master had promised.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
The Disciples
Luke provides a list of the eleven remaining disciples, which aligns with similar lists found in the Gospels. In these lists, Simon Peter is always mentioned first. Several of the disciples shared common names; Yeshua chose two Simons, two Jameses, and three Judases. (By the time of the ascension, Judas Iscariot was no longer among them.) This repetition of names is similar to common English naming, where a group of men might include two Bobs, two Mikes, and three Jims.
To avoid confusion with the similar names, the disciples used epithets and nicknames to differentiate each person. Some of these nicknames were given by Yeshua, while others likely emerged naturally over time. These distinctive epithets add a layer of authenticity to the accounts.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
14 All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and his brothers. (Acts 1:14, ESV Bible)
Devoted to Prayer
When they were not in the Temple, the disciples "with one mind were continually devoting themselves to prayer" together in the upper room. While we might picture spontaneous prayer meetings, Luke suggests they followed the structured, liturgical prayers of daily Jewish life—observing the traditional times of prayer: morning, afternoon, and evening. In the Greek of Acts 1:14, a definite article is used, indicating they were devoted to "the prayer." In Judaism, the daily prayer of the eighteen benedictions is known as "The Prayer" (HaTefillah), and the word "continually" emphasizes the regular daily liturgy. These times of prayer corresponded with the daily tamid offerings in the Temple. Luke also notes that the apostles were "continually in the Temple praising God" (Luke 24:53) and "with one mind were continually devoting themselves to the prayer," suggesting that they prayed in harmony with the rest of the nation of Israel.
Some manuscripts of Acts 1:14 include the word "supplications." In synagogue liturgy, "supplications" (tachanun) are prayers that ask for God's help and deliverance, drawing on His past acts of salvation and combining them with expressions of repentance and requests for forgiveness.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
The Upper Room Gathering: Yeshua's Closest Disciples and Family
Acts 1:14-15 offers a precious snapshot of the Yeshua followers gathered in the upper room during the ten days between the ascension and Shavu'ot (Pentecost). As the eleven disciples withdrew to the upper room, they were joined in prayer by several devoted women: Mary Magdalene, Mary the wife of Alphaeus and mother of James, Salome the wife of Zebedee and mother of James and John, Susanna, Joanna the wife of Chuza, and many others from Galilee. This included the wives and children of the eleven disciples, with some manuscripts of Acts 1:14 specifically mentioning "their wives and children." Among them was Mary, the mother of Yeshua, along with His brothers and sisters—James, Jose, Jude, Simon, Mary, and Salome. Though Yeshua's family had previously kept their distance and even opposed His ministry, the resurrection transformed their hearts, leading them to faith in their risen brother. Each of Yeshua’s brothers had a personal encounter with the resurrected Master.
According to early tradition, Yeshua appointed His younger brother James (Yaakov) to lead the community before His ascension. From that point on, James assumed a key leadership role among the followers of Yeshua. Although this appointment is not described in the Gospels or Acts, the apocryphal Gospel of Thomas records the following: “The disciples said to Yeshua, ‘We know that you will depart from us. Who is to be our leader?’ Yeshua said to them, ‘Wherever you are, you are to go to James the Righteous, for whose sake heaven and earth came into being.’”
Other relatives of Yeshua were also present. Clopas, the brother of Joseph of Nazareth, his wife Mary, their son Simeon, and several close family members from Nazareth and Galilee joined the gathering. All had witnessed the risen Messiah. Many of Yeshua's closest disciples, beyond the core Twelve, also gathered in the upper room, including those counted among the seventy He had sent out. Martha, Mary, and Lazarus of Bethany were likely among them.
In total, about one hundred and twenty of Yeshua's closest disciples and family members gathered in the upper room and in the Temple courts during those ten days between the ascension and Shavu'ot. Although Yeshua had many more followers—He had appeared to over five hundred after His resurrection, and His ministry had touched the lives of thousands—the group of one hundred and twenty in the upper room represented His closest circle of disciples and family.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
15 In those days Peter stood up among the brothers (the company of persons was in all about 120) and said, 16 “Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. 17 For he was numbered among us and was allotted his share in this ministry.” (Acts 1:15-17, ESV Bible)
The Fate of Judas Iscariot: Betrayal, Death, and the Field of Blood
During those days, Simon Peter addressed the assembly in the upper room about Judas Iscariot's betrayal and his tragic death. Peter emphasized that Judas’s betrayal had occurred to fulfill the Scripture “which the Holy Spirit foretold by the mouth of David concerning Judas.” He likely had Psalm 41 in mind:
“Even my close friend in whom I trusted, who ate my bread, has lifted up his heel against me.” (Psalm 41:9)
This echoes Yeshua’s own words:
“I know the ones I have chosen; but [the betrayal of Iscariot is] that the Scripture may be fulfilled, ‘He who eats my bread has lifted up his heel against me.’” (John 13:18)
Judas's absence left an empty seat among the Twelve, who were promised by the Master: "When the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). With Judas’s fall, it seemed one of those thrones might remain vacant.
Before delving further into Peter’s discussion about Judas, Luke provides a brief aside on the traitor’s fate. There are some discrepancies between Luke’s account in Acts and Matthew’s Gospel regarding Judas's acquisition of the "Field of Blood" and his death. In the Book of Acts, it is implied that Judas did not return the silver but instead used it to purchase a field outside Jerusalem. It was there that Judas met a gruesome end: "Falling headlong, he burst open in the middle and all his intestines gushed out." Some say that this implies suicide. This incident led the locals to call the place "Hakeldama" (Chakal Dema), the Aramaic term for "Field of Blood." While Acts suggests the mishap occurred in this field, it does not state it explicitly.
In contrast, Matthew records that Judas returned the thirty pieces of silver, seeking to distance himself from the betrayal. The priests accepted the money but refused to place it in the Temple treasury, saying, "It is not lawful to put them into the temple treasury, since it is the price of blood" (Matthew 27:6). Instead, they used the silver to purchase the "Potter’s Field" outside Jerusalem, designating it as a burial ground for strangers who died in the city. Because the blood money was used to buy it, the apostolic community called it the "Field of Blood."
A third account comes from Papias of Hierapolis, who offers a different version of Judas’s end, attributing his death to extreme obesity and a tragic accident:
“Judas walked about in this world a sad example of impiety; for his body having swollen to such an extent that he could not pass where a chariot could pass easily, he was crushed by the chariot, so that his bowels gushed out.” (Exposition on the Sayings of the Master)
Each tradition provides a distinct perspective on the dark end of Judas Iscariot’s story.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
23 And they put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias. (Acts 1:23, ESV Bible)
Filling the Vacancy: Choosing a New Apostle After Judas
The apostles considered candidates to fill the vacancy left by Judas Iscariot. The requirements were clear: the candidate had to have undergone immersion by John (Acts 1:21-22), followed Yeshua continuously throughout His ministry, and witnessed His resurrection to teach His message with authority. After careful consideration, the eleven proposed two qualified men: Joseph Barsabbas and Matthias.
Joseph Barsabbas was among those who had followed Yeshua throughout His three years of ministry. The name "Barsabbas" could be a patronymic, meaning "Son of Aged" (bar Sabba), or it might suggest he was born on the Sabbath, "Joseph son of the Sabbath" (bar Shabbat). He was also known by the Latin name Justus—a common practice among Jews of that era who adopted Gentile names for interaction in the broader world. Although Justus sounds similar to Joseph, it translates to "Righteous." Although the apostles did not select Joseph Barsabbas for the position among the Twelve, he remained a faithful apostle and witness to the Master. Papias of Hierapolis, recounting a story he heard from the daughters of Philip, wrote:
"A miracle happened to Justus, surnamed Barsabbas. He was forced to swallow a dangerous poison, and by the grace of the Master, he suffered no ill effects." (Exposition on the Sayings of the Master)
Matthias, also known as Mattiyah, had likewise been with Yeshua throughout His ministry. Eusebius noted that Matthias was one of the Master's seventy disciples. The name Matthias is a shortened form of Mattityahu, a popular Jewish name in Israel at the time. Matthew-Levi, the tax collector, shared the same name, which sometimes led later church writers to confuse the two. Although neither Matthew the tax collector nor Matthias is mentioned further in the New Testament, church tradition holds that Matthew-Levi wrote the first version of the Gospel.
The Talmud also contains a story of the Sanhedrin sentencing and executing a disciple of Yeshua named Mattai along with four other disciples. This may refer to the same Mattai mentioned in Acts 1:23.
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.
24 And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” 26 And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. (Acts 1:24-26, ESV Bible)
Choosing Matthias: Replacing Judas Among the Twelve
Judas Iscariot had “turned aside to go to his own place,” referring to Gehenna. To fill his position among the Twelve, the disciples considered two candidates, Joseph Barsabbas and Matthias. Both men were equally qualified, and the apostles found no clear reason to choose one over the other. So, they prayed to God, "who knows the hearts of all," asking Him to reveal the one He had chosen to replace Judas. Their prayer echoed the words of Scripture: “For God sees not as man sees: man looks at the outward appearance, but the LORD looks at the heart” (1 Samuel 16:7). They prayed, “Show us which one of these two You have chosen to occupy this ministry and apostleship.”
Following biblical precedent, they cast lots to determine the choice. While this might suggest to some that believers should use random chance for decision-making, it's important to note that the apostles only resorted to casting lots after narrowing down the choice to two equally qualified candidates. God doesn’t ask us to surrender decision-making to random chance. As Proverbs 16:33 says, “The lot is cast into the lap, but its every decision is from the LORD.” The casting process could have involved drawing lots, casting dice, or selecting one of two marked items, such as pottery shards or wooden pieces, from a container.
The lot fell to Matthias, who was then counted among the Twelve. Although we know little about him, Matthias's name will be inscribed on the foundation stones of the New Jerusalem, and he will take his place on one of the twelve thrones in Messianic Jerusalem—“to which the tribes go up, even the tribes of the LORD... For there thrones were set for judgment, the thrones of the house of David” (Psalm 122:4-5).
References
This lesson is adapted from Daniel Lancaster's teachings in The Sent Ones, as presented by First Fruits of Zion for the Torah Club.