[size=+1]The chart wont fit in this format...so here is the addy to go to so you can view this really easy to read chart showing the major differences.[/size]
http://www.bijbel.nl/things_that_differ-chp6.htm
Now...heres the chapter that explains it fully.
[size=+1]THE MINISTRIES OF THE TWELVE[/size]
[size=+1]AND PAUL COMPARED[/size]
[size=+1]The basic cause of the confusion which prevails in the professing Church doctrinally is the failure to recognize the distinctiveness of Paul's message and ministry from that of the twelve. The majority of even sincere believers seem not to have asked themselves the question: Why Paul? They seem not to have taken in the striking fact that after our Lord, in His so-called great commission, had sent the other apostles into "all the world" to preach "the gospel" to "every creature" (Mark 16:15) and make disciples of "all nations" (Matt. 28: 19) --after this, He raised up another apostle, and the twelve through their leaders, under the guidance of the Holy Spirit, entered into a solemn agreement with this other apostle that he should go to the Gentiles while they confined their ministry to Israel (Gal. 2:7-9). Thus some years after the "great commission" to the eleven (made twelve in Acts 1:15-26), Paul could declare:[/size]
[size=+1]"FOR I SPEAK TO YOU GENTILES, INASMUCH AS I AM THE APOSTLE OF THE GENTILES; I MAGNIFY MINE OFFICE" (Romans 11:13).[/size]
[size=+1]Paul himself constantly emphasizes the distinctiveness of his apostleship and message. Three times he speaks of "my gospel" (Rom. 2:16, 16:25, II Tim. 2:8) and repeatedly he uses similar phrases, such as: "the gospel which I preached," "the gospel which was preached of me" and "that gospel which I preach among the Gentiles" (I Cor. 15:1, Gal. 1:11, 2:2). Again and again he makes it plain that his message was received from the Lord (I Cor. 11:23, 15:1, I Thes. 4:15) by direct revelation (Gal. 1:12, Eph. 3:1-3). He even pronounces a curse on any who would preach to the Gentiles any other gospel than that which he had preached. This is why we also find him saying again and again (though in varied phraseology): "Follow me" (I Cor. 4:16, 11:1, Phil. 3:17, I Thes. 1:6, II Thes. 3:9).[/size]
[size=+1]This means, as pointed out in the preceding chapter, that the prophetic program, of which the "great commission" was a part, was interrupted by the dispensation of the grace of God through Paul. Hence the importance of distinguishing Paul's message and ministry from that of the twelve.[/size]
[size=+1]THE TWELVE APOSTLES[/size]
[size=+1]In comparing the ministries of the twelve and Paul in this chapter we will number our statements concerning the twelve apostles so that they may be compared with those concerning Paul.[/size]
[size=+1]1. The twelve were chosen by Christ on earth (Luke 6:13).[/size]
[size=+1]2. At the time when Paul was raised up the twelve had known only Christ on earth. They had not even seen Him enter heaven at His ascension, for, "a cloud received Him out of their sight" (Acts 1:9).[/size]
[size=+1]3. They represented the nation Israel--one for each tribe. This is clear from our Lord's promise to them.[/size]
[size=+1]"Verily I say unto you, that ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, YE ALSO SHALL SIT UPON TWELVE THRONES, JUDGING THE TWELVE TRIBES OF ISRAEL" (Matt. 19:28, cf. Luke 22:29,30).[/size]
[size=+1]The sincere and thoughtful student of the Scriptures should take careful note of the fact that the number twelve has no connection whatever with the body of Christ, but that it is constantly found in connection with Israel. "Jacob begat the twelve patriarchs" (Acts 7:8). From these sprang the twelve tribes of Israel. These tribes had twelve princes over them (Num. 1:16). Even when Israel was ruled by kings there were still to be princes to reign with them over each of the twelve tribes (I Chron. 27:22).[/size]
[size=+1]All this, of course, had been disrupted by the captivities, but now the long-promised King was in their midst--He who was to "restore again the kingdom to Israel." And as He goes forth proclaiming "the gospel of the kingdom" (Matt. 9:35), He chooses His twelve princes for the twelve thrones over Israel's twelve tribes (Matt. 19:28).[/size]
[size=+1]4. These twelve were first sent forth to proclaim the kingdom of heaven at hand (Matt. 10:7, cf. Dan. 2:44) and then, later, to offer it to Israel with a view to carrying the message to all the world (Acts 1:6-8, 3:19-26).[/size]
[size=+1]5.They were given power to work miracles (Matt. 10:8, cf. Mark 16:17,18).[/size]
[size=+1]6. Their ministry was based upon the covenants and prophecy (Isa. 60:1-3, Luke 1:70-75, Acts 3:22-26).[/size]
[size=+1]7. Therefore they were sent to the Jew first and looked for the salvation of the Gentiles through regenerated Israel (Matt. 10:5,6, Luke 24:47, Acts 3:25,26).[/size]
[size=+1]8. They ministered in Palestine only (Acts 10:39, 21:17-20).1[/size]
[size=+1]9. In their message and ministry they anticipated Israel's acceptance of Christ as King and His return to reign. This was what they labored, hoped and prayed for (Acts 1:11, 3:19-21).[/size]
[size=+1]10. In the "great commission" to the twelve, water baptism was required for salvation and miraculous signs were the evidences of salvation (Mark 16:15-18, Acts 2:38).[/size]
[size=+1]THE APOSTLE PAUL[/size]
[size=+1]The reader is urged to take the time to refer to the numbered paragraphs in the preceding pages and compare Paul's ministry with that of the twelve.[/size]
[size=+1]1. Unlike the twelve, Paul was chosen by Christ in heaven (Acts 9:3-5, 26:16).[/size]
[size=+1]2. He knew only Christ in heaven, having never seen Him on earth (Acts 26:16, I Cor. 15:8).[/size]
[size=+1]3. Paul, as one apostle, represents the body of Christ.2[/size]
[size=+1]Here again the thoughtful student of Scripture will notice that whereas the number twelve is never associated with the body of Christ, the number one is consistently associated with it: "We being many, are one body in Christ" (Rom. 12:5), "By one Spirit are we all baptized into one body" (I Cor. 12:13), "There is one body" (Eph. 4:4), etc.[/size]
[size=+1]Moreover, the body is made up of enemies, reconciled to God through the death of His Son (Col. 1:21,22). What a perfect example Paul was of this![/size]
[size=+1]Further, Paul was both a Hebrew and a Roman. He was a born Hebrew (Phil. 3:5) and intensely so (Phil. 3:5,6). But he was also a Roman, a born Roman, and intensely Roman.[/size]
[size=+1]When the magistrates at Philippi sent word that Paul and Silas were to be released, Paul refused to go, saying:[/size]
[size=+1]"THEY HAVE BEATEN US OPENLY UNCONDEMNED, BEING ROMANS, AND HAVE CAST US INTO PRISON; AND NOW DO THEY THRUST US OUT PRIVILY? NAY VERILY; BUT LET THEM COME THEMSELVES AND FETCH US OUT" (Acts 16:37).[/size]
[size=+1]Here they demanded an apology from the Roman magistrates and, mark well, the magistrates "came and besought them, and brought them out" (Verse 39).[/size]
[size=+1]Later, at Jerusalem, while the soldiers bound Paul for examination by scourging, Paul said to the centurion that stood by: "Is it lawful for you to scourge a man that is a Roman, and uncondemned?" (Acts 22:25).[/size]
[size=+1]When this question got back to Lysius, the chief captain who had ordered the scourging, he suddenly became friendly with Paul, explaining that it had cost him a great deal to obtain Roman citizenship.[/size]
[size=+1]"And the chief captain answered, With a great sum obtained I this freedom. AND PAUL SAID: BUT I WAS FREE BORN" (Acts 22:28).[/size]
[size=+1]At this his would-be examiners suddenly departed. They did not wish to get into trouble with the Roman government for their mistake. "The chief captain also was afraid . . . because he had bound him" (Verse 29).[/size]
[size=+1]Paul was a native of Tarsus, "no mean city" in the eyes of Rome (Acts 21:39). In fact, so high was his rank as a Roman, that he had the right to appeal personally to Caesar for trial. This was confirmed by Festus and the Roman council at Caesarea after conferring on the matter (Acts 25:10-12).[/size]
[size=+1]Why does the Holy Spirit thus stress the apostle's Roman, as well as his Hebrew, citizenship? Simply because he, a reconciled Hebrew and Roman in one person, represents the body of Christ, the Church of this dispensation, which is composed of Jews and Gentiles reconciled to God in one body, by the cross (Eph. 2:16).[/size]
[size=+1]4. Paul was sent out to proclaim "the gospel of the grace of God" (Acts 20:24, Eph. 3:1-3). While he confirmed the fact that Jesus was Israel's Messiah, he never proclaimed the kingdom at hand or offered it for Israel's acceptance. Nor had the twelve until then ever proclaimed the gospel of the grace of God.[/size]
[size=+1]5. While at first Paul had "the signs of an apostle," his power to work miracles was withdrawn in connection with his God-given message (Rom. 8:22,23, I Cor. 13:8-13, II Cor. 4:16, 5:1-4, 12:7-10, Phil. 2:26,27, I Tim. 5:23, II Tim. 4:20).[/size]
[size=+1]6. Paul's message was not based upon covenant promises or prophecies but entirely upon the grace of God (Rom. 3:21-28, Eph. 1:7, 2:7). It was a mystery, kept secret until that time (Rom. 16:25, Eph. 3:1-3) and gradually revealed to and through him (Acts 26:16, 22:17,18, II Cor. 12:1-7).[/size]
[size=+1]7. In his message the Jew and the Gentile stood on the same footing before God (Rom. 3:22,23, 10:12,13).[/size]
[size=+1]8. Paul's chief ministry was among the Gentiles (Rom. 11:13, Eph. 3:1,2). When he would have ministered at Jerusalem the Lord forbade him to stay, saying: "Depart; for I will send thee far hence unto the Gentiles" (Acts 22:21).[/size]
[size=+1]9. With the raising up of Paul Israel was concluded in unbelief. The Lord Himself said to Paul: "THEY WILL NOT RECEIVE THY TESTIMONY CONCERNING ME" (Acts 22:18).[/size]
[size=+1]Hence Paul's message, unlike that of the twelve, was based upon Israel's rejection of Christ, and explained His continued absence (Eph. 1:18-2:6, Phil 2:9, Col. 3:1-3, Heb. 2:8,9).[/size]
[size=+1]10. Neither water baptism nor miraculous signs were included in Paul's special commission, nor did either have anything to do with salvation under his ministry. It is true that Paul at fIrst did baptize some; that he circumcised at least one; that he had "the signs of an apostle," but this was the economy under which he was saved and from which he gradually emerged. Moreover, he states clearly that he did not preach circumcision (Gal. 5:11), was not sent to baptize (I Cor. 1:17) and that the miraculous powers he himself possessed would pass away (I Cor. 13:8-10).[/size]
[size=+1]PAUL NOT ONE OF THE TWELVE[/size]
[size=+1]Occasionally the disciples are charged with acting in the flesh in choosing Matthias to fill Judas' place as the twelfth apostle. It is said that the disciples had no business choosing a twelfth apostle in the first place. It is further argued that they first arbitrarily chose two candidates and then asked the Lord which of these two He would have to fill the vacant position. Those who make this charge generally argue that Paul, not Matthias, was God's choice for Judas' place.[/size]
[size=+1]This charge, however, is not based upon a careful reading of the account in Acts, nor a very thorough knowledge of the Scriptures bearing on the subject. Let us examine the record:[/size]
[size=+1]1. The apostles, with Peter as their chief, had been given authority to act officially in Christ's absence (Matt. 16:19, 18:18,19).[/size]
[size=+1]2. It was stated in the Psalms that another should be appointed to Judas' place (Psa. 109:8, Acts 1:20).[/size]
[size=+1]3. The twelfth apostle had to be chosen before the kingdom could be offered at Pentecost (Matt. 19:28). Note how Peter stands up with the eleven in Acts 2:14.[/size]
[size=+1]4. Their action was literally bathed in prayer. They did not proceed until after many days of united prayer (Luke 24:49, cf. Acts 1:12-15), and when two candidates were found they again prayed and left the final choice to God (Acts 1:24-26).[/size]
[size=+1]5. It is probable that no more than two (Matthias and Joseph Barsabas) were eligible for the office, for only those could qualify who had followed with Christ all during His earthly ministry, "beginning from the baptism of John, unto that same day that He was taken up . . ." (Acts 1:21,22, cf. Matt. 19:28, Note: "Ye which have followed Me"). Surely there could not have been many such.[/size]
[size=+1]6. For this reason Paul would not have been eligible. He did not even see Christ until after His ascension.[/size]
[size=+1]7. Paul was not even saved at that time. Indeed, after that he "persecuted the church of God and laid it waste" (Gal. 1:13).[/size] [size=+1]8. The final and conclusive proof that the eleven acted in the will of God in this matter is found in the fact that the Scripture clearly states that Matthias "was numbered with the eleven apostles" (Acts 1:26) and that,[/size]
http://www.bijbel.nl/things_that_differ-chp6.htm
Now...heres the chapter that explains it fully.
[size=+1]THE MINISTRIES OF THE TWELVE[/size]
[size=+1]AND PAUL COMPARED[/size]
[size=+1]The basic cause of the confusion which prevails in the professing Church doctrinally is the failure to recognize the distinctiveness of Paul's message and ministry from that of the twelve. The majority of even sincere believers seem not to have asked themselves the question: Why Paul? They seem not to have taken in the striking fact that after our Lord, in His so-called great commission, had sent the other apostles into "all the world" to preach "the gospel" to "every creature" (Mark 16:15) and make disciples of "all nations" (Matt. 28: 19) --after this, He raised up another apostle, and the twelve through their leaders, under the guidance of the Holy Spirit, entered into a solemn agreement with this other apostle that he should go to the Gentiles while they confined their ministry to Israel (Gal. 2:7-9). Thus some years after the "great commission" to the eleven (made twelve in Acts 1:15-26), Paul could declare:[/size]
[size=+1]"FOR I SPEAK TO YOU GENTILES, INASMUCH AS I AM THE APOSTLE OF THE GENTILES; I MAGNIFY MINE OFFICE" (Romans 11:13).[/size]
[size=+1]Paul himself constantly emphasizes the distinctiveness of his apostleship and message. Three times he speaks of "my gospel" (Rom. 2:16, 16:25, II Tim. 2:8) and repeatedly he uses similar phrases, such as: "the gospel which I preached," "the gospel which was preached of me" and "that gospel which I preach among the Gentiles" (I Cor. 15:1, Gal. 1:11, 2:2). Again and again he makes it plain that his message was received from the Lord (I Cor. 11:23, 15:1, I Thes. 4:15) by direct revelation (Gal. 1:12, Eph. 3:1-3). He even pronounces a curse on any who would preach to the Gentiles any other gospel than that which he had preached. This is why we also find him saying again and again (though in varied phraseology): "Follow me" (I Cor. 4:16, 11:1, Phil. 3:17, I Thes. 1:6, II Thes. 3:9).[/size]
[size=+1]This means, as pointed out in the preceding chapter, that the prophetic program, of which the "great commission" was a part, was interrupted by the dispensation of the grace of God through Paul. Hence the importance of distinguishing Paul's message and ministry from that of the twelve.[/size]
[size=+1]THE TWELVE APOSTLES[/size]
[size=+1]In comparing the ministries of the twelve and Paul in this chapter we will number our statements concerning the twelve apostles so that they may be compared with those concerning Paul.[/size]
[size=+1]1. The twelve were chosen by Christ on earth (Luke 6:13).[/size]
[size=+1]2. At the time when Paul was raised up the twelve had known only Christ on earth. They had not even seen Him enter heaven at His ascension, for, "a cloud received Him out of their sight" (Acts 1:9).[/size]
[size=+1]3. They represented the nation Israel--one for each tribe. This is clear from our Lord's promise to them.[/size]
[size=+1]"Verily I say unto you, that ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, YE ALSO SHALL SIT UPON TWELVE THRONES, JUDGING THE TWELVE TRIBES OF ISRAEL" (Matt. 19:28, cf. Luke 22:29,30).[/size]
[size=+1]The sincere and thoughtful student of the Scriptures should take careful note of the fact that the number twelve has no connection whatever with the body of Christ, but that it is constantly found in connection with Israel. "Jacob begat the twelve patriarchs" (Acts 7:8). From these sprang the twelve tribes of Israel. These tribes had twelve princes over them (Num. 1:16). Even when Israel was ruled by kings there were still to be princes to reign with them over each of the twelve tribes (I Chron. 27:22).[/size]
[size=+1]All this, of course, had been disrupted by the captivities, but now the long-promised King was in their midst--He who was to "restore again the kingdom to Israel." And as He goes forth proclaiming "the gospel of the kingdom" (Matt. 9:35), He chooses His twelve princes for the twelve thrones over Israel's twelve tribes (Matt. 19:28).[/size]
[size=+1]4. These twelve were first sent forth to proclaim the kingdom of heaven at hand (Matt. 10:7, cf. Dan. 2:44) and then, later, to offer it to Israel with a view to carrying the message to all the world (Acts 1:6-8, 3:19-26).[/size]
[size=+1]5.They were given power to work miracles (Matt. 10:8, cf. Mark 16:17,18).[/size]
[size=+1]6. Their ministry was based upon the covenants and prophecy (Isa. 60:1-3, Luke 1:70-75, Acts 3:22-26).[/size]
[size=+1]7. Therefore they were sent to the Jew first and looked for the salvation of the Gentiles through regenerated Israel (Matt. 10:5,6, Luke 24:47, Acts 3:25,26).[/size]
[size=+1]8. They ministered in Palestine only (Acts 10:39, 21:17-20).1[/size]
[size=+1]9. In their message and ministry they anticipated Israel's acceptance of Christ as King and His return to reign. This was what they labored, hoped and prayed for (Acts 1:11, 3:19-21).[/size]
[size=+1]10. In the "great commission" to the twelve, water baptism was required for salvation and miraculous signs were the evidences of salvation (Mark 16:15-18, Acts 2:38).[/size]
[size=+1]THE APOSTLE PAUL[/size]
[size=+1]The reader is urged to take the time to refer to the numbered paragraphs in the preceding pages and compare Paul's ministry with that of the twelve.[/size]
[size=+1]1. Unlike the twelve, Paul was chosen by Christ in heaven (Acts 9:3-5, 26:16).[/size]
[size=+1]2. He knew only Christ in heaven, having never seen Him on earth (Acts 26:16, I Cor. 15:8).[/size]
[size=+1]3. Paul, as one apostle, represents the body of Christ.2[/size]
[size=+1]Here again the thoughtful student of Scripture will notice that whereas the number twelve is never associated with the body of Christ, the number one is consistently associated with it: "We being many, are one body in Christ" (Rom. 12:5), "By one Spirit are we all baptized into one body" (I Cor. 12:13), "There is one body" (Eph. 4:4), etc.[/size]
[size=+1]Moreover, the body is made up of enemies, reconciled to God through the death of His Son (Col. 1:21,22). What a perfect example Paul was of this![/size]
[size=+1]Further, Paul was both a Hebrew and a Roman. He was a born Hebrew (Phil. 3:5) and intensely so (Phil. 3:5,6). But he was also a Roman, a born Roman, and intensely Roman.[/size]
[size=+1]When the magistrates at Philippi sent word that Paul and Silas were to be released, Paul refused to go, saying:[/size]
[size=+1]"THEY HAVE BEATEN US OPENLY UNCONDEMNED, BEING ROMANS, AND HAVE CAST US INTO PRISON; AND NOW DO THEY THRUST US OUT PRIVILY? NAY VERILY; BUT LET THEM COME THEMSELVES AND FETCH US OUT" (Acts 16:37).[/size]
[size=+1]Here they demanded an apology from the Roman magistrates and, mark well, the magistrates "came and besought them, and brought them out" (Verse 39).[/size]
[size=+1]Later, at Jerusalem, while the soldiers bound Paul for examination by scourging, Paul said to the centurion that stood by: "Is it lawful for you to scourge a man that is a Roman, and uncondemned?" (Acts 22:25).[/size]
[size=+1]When this question got back to Lysius, the chief captain who had ordered the scourging, he suddenly became friendly with Paul, explaining that it had cost him a great deal to obtain Roman citizenship.[/size]
[size=+1]"And the chief captain answered, With a great sum obtained I this freedom. AND PAUL SAID: BUT I WAS FREE BORN" (Acts 22:28).[/size]
[size=+1]At this his would-be examiners suddenly departed. They did not wish to get into trouble with the Roman government for their mistake. "The chief captain also was afraid . . . because he had bound him" (Verse 29).[/size]
[size=+1]Paul was a native of Tarsus, "no mean city" in the eyes of Rome (Acts 21:39). In fact, so high was his rank as a Roman, that he had the right to appeal personally to Caesar for trial. This was confirmed by Festus and the Roman council at Caesarea after conferring on the matter (Acts 25:10-12).[/size]
[size=+1]Why does the Holy Spirit thus stress the apostle's Roman, as well as his Hebrew, citizenship? Simply because he, a reconciled Hebrew and Roman in one person, represents the body of Christ, the Church of this dispensation, which is composed of Jews and Gentiles reconciled to God in one body, by the cross (Eph. 2:16).[/size]
[size=+1]4. Paul was sent out to proclaim "the gospel of the grace of God" (Acts 20:24, Eph. 3:1-3). While he confirmed the fact that Jesus was Israel's Messiah, he never proclaimed the kingdom at hand or offered it for Israel's acceptance. Nor had the twelve until then ever proclaimed the gospel of the grace of God.[/size]
[size=+1]5. While at first Paul had "the signs of an apostle," his power to work miracles was withdrawn in connection with his God-given message (Rom. 8:22,23, I Cor. 13:8-13, II Cor. 4:16, 5:1-4, 12:7-10, Phil. 2:26,27, I Tim. 5:23, II Tim. 4:20).[/size]
[size=+1]6. Paul's message was not based upon covenant promises or prophecies but entirely upon the grace of God (Rom. 3:21-28, Eph. 1:7, 2:7). It was a mystery, kept secret until that time (Rom. 16:25, Eph. 3:1-3) and gradually revealed to and through him (Acts 26:16, 22:17,18, II Cor. 12:1-7).[/size]
[size=+1]7. In his message the Jew and the Gentile stood on the same footing before God (Rom. 3:22,23, 10:12,13).[/size]
[size=+1]8. Paul's chief ministry was among the Gentiles (Rom. 11:13, Eph. 3:1,2). When he would have ministered at Jerusalem the Lord forbade him to stay, saying: "Depart; for I will send thee far hence unto the Gentiles" (Acts 22:21).[/size]
[size=+1]9. With the raising up of Paul Israel was concluded in unbelief. The Lord Himself said to Paul: "THEY WILL NOT RECEIVE THY TESTIMONY CONCERNING ME" (Acts 22:18).[/size]
[size=+1]Hence Paul's message, unlike that of the twelve, was based upon Israel's rejection of Christ, and explained His continued absence (Eph. 1:18-2:6, Phil 2:9, Col. 3:1-3, Heb. 2:8,9).[/size]
[size=+1]10. Neither water baptism nor miraculous signs were included in Paul's special commission, nor did either have anything to do with salvation under his ministry. It is true that Paul at fIrst did baptize some; that he circumcised at least one; that he had "the signs of an apostle," but this was the economy under which he was saved and from which he gradually emerged. Moreover, he states clearly that he did not preach circumcision (Gal. 5:11), was not sent to baptize (I Cor. 1:17) and that the miraculous powers he himself possessed would pass away (I Cor. 13:8-10).[/size]
[size=+1]PAUL NOT ONE OF THE TWELVE[/size]
[size=+1]Occasionally the disciples are charged with acting in the flesh in choosing Matthias to fill Judas' place as the twelfth apostle. It is said that the disciples had no business choosing a twelfth apostle in the first place. It is further argued that they first arbitrarily chose two candidates and then asked the Lord which of these two He would have to fill the vacant position. Those who make this charge generally argue that Paul, not Matthias, was God's choice for Judas' place.[/size]
[size=+1]This charge, however, is not based upon a careful reading of the account in Acts, nor a very thorough knowledge of the Scriptures bearing on the subject. Let us examine the record:[/size]
[size=+1]1. The apostles, with Peter as their chief, had been given authority to act officially in Christ's absence (Matt. 16:19, 18:18,19).[/size]
[size=+1]2. It was stated in the Psalms that another should be appointed to Judas' place (Psa. 109:8, Acts 1:20).[/size]
[size=+1]3. The twelfth apostle had to be chosen before the kingdom could be offered at Pentecost (Matt. 19:28). Note how Peter stands up with the eleven in Acts 2:14.[/size]
[size=+1]4. Their action was literally bathed in prayer. They did not proceed until after many days of united prayer (Luke 24:49, cf. Acts 1:12-15), and when two candidates were found they again prayed and left the final choice to God (Acts 1:24-26).[/size]
[size=+1]5. It is probable that no more than two (Matthias and Joseph Barsabas) were eligible for the office, for only those could qualify who had followed with Christ all during His earthly ministry, "beginning from the baptism of John, unto that same day that He was taken up . . ." (Acts 1:21,22, cf. Matt. 19:28, Note: "Ye which have followed Me"). Surely there could not have been many such.[/size]
[size=+1]6. For this reason Paul would not have been eligible. He did not even see Christ until after His ascension.[/size]
[size=+1]7. Paul was not even saved at that time. Indeed, after that he "persecuted the church of God and laid it waste" (Gal. 1:13).[/size] [size=+1]8. The final and conclusive proof that the eleven acted in the will of God in this matter is found in the fact that the Scripture clearly states that Matthias "was numbered with the eleven apostles" (Acts 1:26) and that,[/size]
