1. Do Not Leave Jerusalem - The Church's Origin and the Promise of the Holy Spirit
After the resurrection of Jesus Christ, one of His very first and most critical commands to the apostles was "Do not leave Jerusalem, but wait for what the Father has promised" (Acts 1:4-5). This appears plainly in the opening scene of the Book of Acts and becomes the key starting point of the early church. The "promise of the Father" that Jesus spoke of is none other than the Holy Spirit. It signifies that a new era of being "baptized with the Holy Spirit" was about to dawn-a completely different dimension compared to the baptism in water administered by John.
The situation surrounding Jerusalem at that time was exceedingly dangerous and hostile. Religious and secular authorities, who had crucified the Lord, were determined to eradicate any followers of Jesus. Despite these threats, the risen Jesus told His disciples not to leave Jerusalem. In other words, it was a holy challenge that commanded them not to back down but to stand firm in faith: "This is where the starting point of your faith must be."
Thus, "Jerusalem" became the place where the early church was birthed. Beyond being the physical site of the Temple, it symbolizes the "starting line" from which the gospel would flow. The "church," this new community, began in Jerusalem. In Luke's Gospel (chapter 24), the Lord also commands the disciples to remain in Jerusalem until they are "clothed with power from on high." Then in Acts, that very promise is fulfilled at Pentecost with the outpouring of the Holy Spirit. This outpouring opens a brand-new era: from that moment on, all believers would receive the Spirit of God. In the Old Testament era, the Spirit might descend once every few hundred years or upon particular prophets, kings, or chosen ones. Now, however, anyone who calls upon the name of the Lord receives the Holy Spirit. This was a dramatic, liberating gospel-one that the legalists of the day found difficult to accept, for it also radically challenged the existing religious power structures.
Pastor David Jang repeatedly emphasizes that the church's beginning in Jerusalem is "the church purchased by the price of blood." A church is not merely a building; it is a community of those who have been saved through the blood of Christ, which forms the foundation of Christian faith. Notably, Acts 1:8-"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 ends of the earth"-sets the paradigm for the early church's mission. The church grew from Jerusalem to Judea, then to Samaria, and finally to the ends of the earth, vividly illustrating the missional nature of the church. And this pattern signifies more than just geographical expansion: it indicates that the gospel, initially confined to the Jewish population, would transcend language, race, class, and all religious backgrounds to reach the entire globe and all realms of humanity. Until the risen Jesus returns, the church remains under this mandate to keep spreading the good news.
As Matthew 24:36 says, "No one knows about that day or hour." When the disciples asked Jesus, "Lord, is this the time when you will restore the kingdom to Israel?" (Acts 1:6), Jesus responded that such times and seasons belong to the Father's authority and are not for them to know (Acts 1:7). He immediately followed with the promise that they would become witnesses when the Holy Spirit comes upon them (Acts 1:8). Through this, Jesus again made clear that our focus should not be on predicting the timing but rather on fulfilling our present commission: "How shall we live in spreading the gospel until the Lord returns?" The question is not "When will Jesus come?" but rather "How should we proclaim the gospel and live faithfully until He comes?"
The risen Lord gave the disciples two overarching directives. One was "Remain in Jerusalem and wait for the Holy Spirit," and the other was "When the Holy Spirit comes, take the gospel to the ends of the earth." These instructions are not contradictory. "Waiting" is not a call to passivity or lethargy. Simply staying in Jerusalem itself was already a bold faith decision in the face of religious and secular threats, and the reward for that obedience was the Holy Spirit. Once the Spirit descended, the church exploded with growth from its "starting point" of Jerusalem and extended the gospel into Judea, Samaria, and to all nations.
At this time, "the Upper Room of Mark" is a symbolic location. According to the Book of Acts, the disciples were praying together in this upper room when the Holy Spirit descended. Church history records that this upper room was the nucleus of the early church, and from there, believers dispersed to play pivotal roles in spreading the gospel. Another historical event that took place in the Upper Room was the selection of Matthias as an apostle (Acts 1:23-26), filling the vacancy left by Judas Iscariot's betrayal. Pastor David Jang describes the Upper Room as "the place where the promised Presence appears, and where even the void left by betrayal is restored by God's power."
Here we see yet another spiritual implication of the command "Do not leave Jerusalem": "Do not waver or retreat from the place where truth and your calling first began." At that time, Jerusalem was still ruled by the powers who had killed Jesus, making it a perilous location. The disciples might have been tempted to run or hide, but the Lord instead instructed them to remain and wait for the Holy Spirit there-to start right there. In our lives, "Jerusalem-like" environments can be filled with myriad temptations and attacks; yet the Lord wants us to stand firm. And it is in that faithful stance that the Holy Spirit comes and initiates a new work.
Not only was Jerusalem the "origin of the church," it will also be the stage of the "end times." Matthew 24's discussion of the signs of the last days is likewise set against the backdrop of Jerusalem and the Temple (Matt. 24:1-3). Jesus delivered His Olivet Discourse on the Mount of Olives, brimming with eschatological messages. Our Lord's suffering began in Jerusalem and climaxed on Golgotha. After His resurrection, He taught the disciples again in Jerusalem. Therefore, in the scope of Christian history, Jerusalem represents both the beginning and the culmination, pointing to it as the "starting and ending point" of the gospel.
The charges the religious leaders placed on Jesus-"blasphemy" and "destroying the Temple"-are paradoxically a declaration that Jesus Himself is the true Temple, and that we, too, can become temples. When Jesus said, "Destroy this temple, and in three days I will raise it up" (John 2:19), He foretold the end of the Old Testament sacrificial system and Temple-centered legalism, declaring that His own body would be the new Temple. Whereas God's presence had once seemed limited to a physical Temple, now every believer in Jesus, through the Holy Spirit, becomes a temple of God. In Acts, this transition intensifies: the fall of the Jerusalem Temple and the rise of the church as the Lord's body.
Hence, the gospel power emanating from Jerusalem is a holy force that no worldly system or authority can withstand. Pastor David Jang often preaches about the importance of "the starting point" that Jerusalem represents. Our faith journey, the church's history, and the mission to evangelize-all of these are rooted in the spirit of "Jerusalem" embodied by the early church. Whenever we face instability, we must remember "Do not leave Jerusalem." Yet we must also grasp that this does not mean we are to remain stuck in Jerusalem perpetually. Jerusalem is our "starting point," not our "final destination." Instead, from this launchpad we are called to "go into all Judea, Samaria, and to the ends of the earth." By staying obedient in Jerusalem, the disciples received the Holy Spirit at Pentecost, and in the power of that Spirit, they went into the world. The same holds true for today's church. We must stand firmly on the foundations of truth, the gospel, Christ's cross, and His resurrection, and then go into the world. Such is the rich spiritual significance of "Do not leave Jerusalem."
In summary: first, Jerusalem is the "origin of faith," the "birthplace of the church," and the "site of the Holy Spirit's descent." Second, Jerusalem was also a place of "suffering and persecution," so the Lord's command to remain there calls us to stand firm in faith under trial. Third, far from being the final destination, Jerusalem is the "starting block" from which those filled with the Spirit are commissioned to go to the ends of the earth. The church is a community purchased by the blood of Christ, extending that new era begun in Jerusalem down to the present day. Emphasizing this, Pastor David Jang often states that "Jerusalem is not just one aspect of our faith; it is a symbol that spans our entire Christian experience."
So how does the church history depicted in Acts unfold specifically? The next section highlights Judas the betrayer and the newly appointed Matthias as a critical turning point. Judas' betrayal brought deep wounds to the church and serves as a warning, yet Matthias's selection shows that even this emptiness is restored by the Lord. In that process, the Holy Spirit's work and the bursting power of the gospel become evident, illustrating how the church, too, should grow.
2. Judas' Betrayal and Matthias' Selection - A History of Restoration and Victory
Judas Iscariot was one of the Twelve, yet he committed the ultimate betrayal by selling Jesus for thirty silver coins (Matt. 26:14-16). This was a heinous sin. Moreover, Judas had served the Lord by managing the disciples' treasury (John 12:6). Satan exploited this money issue, Judas' greed, and an unholy alliance with the authorities to instigate the betrayal. The Gospels record that Judas went to the chief priests of his own accord, revealing that this betrayal sprang from the desire lurking in his heart. Ultimately, his betrayal ended in his death.
The forces that aimed to kill Jesus included Roman soldiers, Sadducean powers centered around the Temple (the high priests Annas and Caiaphas), and the Pharisees wielding the rod of the Law-a massive religious and political alliance. They accused Jesus of blasphemy and "destroying the Temple," using these charges to drive Him to crucifixion. At that time, the religious leaders reaped vast profits from commerce in the Temple courts. The high priestly family of Annas and Caiaphas cooperated with Rome to maintain their wealth and power within Jewish society. Jesus rebuked them for turning the Temple into "a house of trade" (John 2:14-16), incensing the entrenched elite.
In this environment, Judas used his financial responsibilities to hand over his Master. The result was tragic. Later, Judas witnessed Jesus' condemnation, became conscience-stricken, and returned the thirty pieces of silver to the Temple, declaring, "I have sinned by betraying innocent blood" (Matt. 27:4). But rather than seeking true repentance, he fell into despair and hanged himself (Matt. 27:5). This reveals the difference between "remorse" and "genuine repentance." Though Judas felt regret, he ended in hopelessness and self-destruction. By contrast, Peter also grievously sinned by denying the Lord three times, yet he turned back to Jesus in repentance and found restoration (John 21:15-17). The distinction is that true repentance leads us to hope in the Lord, whereas mere remorse leads to despair.
Acts 1:18-19 provides a stark account of Judas' end: "With the reward of his wickedness he bought a field; there he fell headlong, his body burst open and all his intestines spilled out. Everyone in Jerusalem heard about this, so they called that field in their language Akeldama, that is, Field of Blood." According to Matthew 27, the chief priests considered the thirty silver coins "blood money" and used them to buy the potter's field as a burial place for foreigners. Hence, Judas' betrayal left behind the stain of a "Field of Blood." Yet in the midst of this calamity, the Lord prepared another way: the appointment of Matthias to fill the vacancy among the Twelve (Acts 1:23-26).
Matthias' selection was not merely a procedural matter of adding one more person. In Acts 1:20, Peter quotes the Psalms (Psalm 69:25; 109:8), saying, "May another take his place of leadership," indicating that this event was both a fulfillment of Scripture and the re-establishment of ecclesiastical order. The number twelve carried symbolic significance connected to the twelve tribes of Israel. Thus, when one of the Twelve fell away, filling that seat was far more than just replacing manpower; it was about restoring the sacred completeness of the apostolic circle. Moreover, the individual chosen had to meet the condition: "Someone who has been with us the whole time, from John's baptism to the time when Jesus was taken up from us, one of these must become a witness with us of His resurrection" (Acts 1:21-22). This meant the candidate must have witnessed Jesus' public ministry, His resurrection, and His ascension-someone spiritually and doctrinally fit to lay the foundation of the church.
They put forward two candidates, "Joseph called Barsabbas (also known as Justus) and Matthias," and cast lots. Casting lots was an Old Testament practice used to remove human biases and entrust the decision to God. The disciples prayed, "Lord, You know everyone's heart. Show us which of these two You have chosen" (Acts 1:24). They did not pursue their own agendas or act politically; they submitted entirely to God's sovereignty. The lot fell to Matthias, who joined the Twelve as a recognized apostle.
Pastor David Jang refers to Matthias' appointment as a "work of restoration." Though Judas' betrayal inflicted deep wounds and confusion upon the church, God did not leave that wound unhealed. He raised up a new person to fill the gap so that the apostolic community could be complete. Furthermore, this demonstrates that "human sin and failure cannot halt the work of God." No matter how people go astray, the Lord creates a fresh opportunity and raises up someone else to complete His plan. In this manner, Matthias' selection became a source of spiritual momentum for the church. Immediately afterward, Pentecost came (Acts 2), and the early church experienced explosive revival.
Both Judas and Matthias were "servants," in a sense, connected to managing resources. Judas managed the money and fell prey to greed, as the Gospels imply (John 12:6). Conversely, in Acts 6, Stephen-chosen as one of the seven deacons to handle the church's charitable funds-served faithfully and became the first Christian martyr (Acts 6:1-15; 7:54-60). Unlike Judas, who clung to money, Stephen fearlessly proclaimed Christ's truth, even unto death. Saul (later Paul) witnessed Stephen's martyrdom and then encountered Jesus on the Damascus road, resulting in his dramatic conversion (Acts 9:1-9). Thus, even in betrayal, failure, and death, God accomplishes His greater and redemptive purpose.
The "thirty silver coins" Judas received was roughly the price of a single slave in Jesus' day. Joseph, in the Old Testament, was sold by his brothers for twenty pieces of silver (Gen. 37:28). Scripture consistently condemns buying and selling human beings as a grave offense. Exodus 21:16 states, "Anyone who kidnaps someone is to be put to death, whether the victim has been sold or is still in their possession." But Judas essentially sold the Son of God for the slave's price. This shocking act of betrayal deeply impacted the early church, so much so that Acts begins by detailing Judas' gruesome end, immediately followed by Matthias' selection. The message is, "Even Judas' betrayal could not destroy the church; the Lord opens a new path."
Hence, in Acts 1, Matthias' appointment to the apostolic number not only reminds us of Judas' treachery but also of "the Lord's restoration and atonement that surpass human sin." Throughout church history, betrayal, division, and corruption have reared their heads. Yet God persistently raises new people, reorganizes His community, and propels the gospel onward. Just as the early church filled the vacuum and moved forward, so too can today's church. If one leader falls, another arises; if one local church is corrupted, another repents and stands up. Since God Himself governs the church, it never disappears; it continues expanding according to His will.
Regarding this event, Pastor David Jang underscores, "Judas' betrayal is the archetype of greed and apostasy that the church must always guard against; Matthias, on the other hand, represents God's continual work of restoration within the church." Ultimately, Judas squandered his apostolic calling by embracing despair, whereas Matthias stepped into that calling and joined God's redemptive mission. This dichotomy challenges believers in every generation: Are we succumbing to greed or betrayal like Judas? Or, like Peter, do we repent and seek restoration? Do we receive God's newly raised workers with open hearts?
Right after Matthias was chosen, Acts 2 describes the outpouring of the Holy Spirit at Pentecost. Having reestablished the church's order, the Holy Spirit descended upon them, sparking a massive revival. Peter and the apostles preached boldly, and about three thousand souls were baptized in a single day (Acts 2:41). The church was no longer an isolated minority but a "new assembly" spreading throughout Jerusalem and beyond. The gospel community was no longer limited by Old Testament notions of a bloodline-based Israel; it became a spiritual Israel, open to any who confessed Christ as Lord.
By Acts 4, the religious leaders in Jerusalem arrested Peter and John, but the number of believers had already grown dramatically (Acts 4:4). Filled with the Spirit, Peter declared, "Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved" (Acts 4:12). On the very subject that led to Jesus being charged with blasphemy-whether Jesus truly is the Son of God-Peter now boldly proclaimed Christ as the sole Savior. Once a man too scared to speak up at Jesus' trial, Peter now fearlessly testified that Jesus alone brings salvation. This stands in stark contrast to Judas' betrayal, demonstrating how a church empowered by the Holy Spirit cannot be subdued by worldly power.
Judas' story ends in tragedy, but the church never collapsed; it reorganized through Matthias, then advanced into a powerful, worldwide mission after Pentecost. Looking at this entire process, we see that God "stands above human sin and failure, still directing history, using penitent individuals, and raising new workers to fulfill His purposes." That is the core meaning of Matthias' appointment in Acts 1.
Even now, betrayals and divisions can arise in the church in many forms. Being human, we are prone to selfish desires or lapse into error, sometimes causing our brothers and sisters to stumble. Yet Scripture proclaims that "repentance and the gospel invitation" always remain open. The Lord has prepared a path for fallen individuals to return, and if someone's unrepentant departure creates a vacant position, God calls a new servant to fill it. This reality testifies that "the church belongs to God." It is not owned by any individual or institution; rather, God Himself reigns over it.
Stephen's example offers a counterpoint to Judas' failure. Stephen passionately testified about "the essence of the Temple" and "the Messiah's death and resurrection" (Acts 7). Consequently, he was stoned to death, and Saul-who stood by observing-would soon convert to become the church's greatest missionary. While the church endured severe persecution, it did not collapse; instead, believers scattered and preached the gospel everywhere they went (Acts 8:4). By the end of Acts (chapter 28), Paul is in Rome, "proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance" (Acts 28:31), the triumphant conclusion of the narrative.
The fuel behind this gospel's expansion is "the power of the Holy Spirit that overcomes the wounds of betrayal and failure." Pastor David Jang explains that "the church is not led by man's design but by God's calling." Though Judas himself abandoned his apostolic office, Matthias filled the gap by God's choice, and the church pressed on. Throughout church history, no matter how often the church's members have sinned and backslidden, God raises up reformers and revival movements to restore the essence of the gospel. At every such turning point, "the Holy Spirit" is the prime mover.
Acts 1 and 2 illustrate the realization of Old Testament prophecies (e.g., Joel 2:28-29) and Jesus' promises (Acts 1:4-5; John 14:16-17). Once Matthias completed the Twelve and they continued in prayer, the Holy Spirit descended at Pentecost. In that dramatic moment, God's plan was unfolding precisely and faithfully. Consequently, the church was no longer a small Jewish sect; it became a channel of salvation for all peoples. The gospel transcended racial, linguistic, and cultural boundaries, and countless Gentiles turned to the Lord.
In the contrast between Judas and Matthias, we see both "the church's sacred order" and "human frailty." Humans can betray and even succumb to despair. But the church is not defined by human frailty. It is continuously established, restored, and propelled forward by God's sovereignty and the indwelling Holy Spirit. This characterizes the "age of the Holy Spirit" and encapsulates the core message of Acts. And it all began in "Jerusalem." That is precisely why Jesus said, "Do not leave Jerusalem"-wait there for "what the Father promised," fill the vacancy left by Judas so that the apostles are again complete, and then go into the world as witnesses.
The same principle holds for the modern church. Various "Judases" can still appear inside and outside the church. Some people abandon their positions, some commit moral or financial corruption, bringing harm to the community. Yet each time, God raises "new Matthiases" and renews His church through the Holy Spirit. Ultimately, the driving force of the church is "the Holy Spirit's power and God's sovereignty," not "human hierarchy" or "organizational might."
The Book of Acts is a dramatic narrative where "betrayal and restoration, rebellion and martyrdom, indolence and revival" continuously intersect, revealing divine providence throughout. After Christ's resurrection is proclaimed, though one of the Twelve betrays Him, the Lord calls forth another apostle so that the apostolic community persists. Within that community, the Holy Spirit ignites Peter's sermon, bringing thousands to repentance. Stephen is stoned to death, yet Saul converts, leading a mighty missionary movement. Thus, the church surmounts every adversity and grows. Even now, that growth continues without cease.
Pastor David Jang urges the church-whether in Korea or worldwide-to move beyond betrayal and despair, and fix our eyes on "God's sovereignty who appoints Matthias." Whenever we feel disappointed or wounded by people, we need to grasp the message of Acts 1: "The church does not belong to us but to God, and it is He who leads it with power greater than our frailty." Therefore, our role is to "repent, pray for the Holy Spirit's help, and keep proclaiming the gospel." Our ultimate measure is not "how successful we are" but rather "whether we are serving the Lord's work together with the Holy Spirit."
The early chapters of Acts convey the "birth story" of the church as well as its "identity." Even though a betrayer arose among them, the community-anchored by the blood of Jesus-did not perish but multiplied through the Holy Spirit. Because the church has been purchased by the sacrifice of Jesus, it can overcome any corruption or downfall. Its victory is not realized through worldly power or material prosperity, but through the "expansion of the gospel that rescues souls." The gospel that began in Jerusalem and reaches to the ends of the earth has continued for over two thousand years and will not stop until the Lord returns.
Judas remains a symbol of betrayal dating back to the Old Testament, while Matthias stands as the evidence that God's providence surpasses human shortcomings. This offers both a stern warning and abiding hope for today's church. The warning is that even devout workers can become traitors if they succumb to Satan's temptations. The hope is that no matter how severe the treachery or corruption besetting the church, God can raise up individuals like Matthias, ensuring salvation's progress does not cease. The Holy Spirit undergirds it all. The same Spirit who descended in Jerusalem now presides over the global church and continually yields fruit wherever the gospel is preached. When confronted with challenges or internal conflicts, we must trust that, in the Holy Spirit, there is a way forward.
Drawing on this perspective, Pastor David Jang reiterates: "The church is not a collective of failed people; it is a community of those who have repented of their failures and been reborn by the Holy Spirit." Ultimately, the church must reject "the way of Judas" and choose "the way of Matthias": restoration, fidelity, and gospel proclamation instead of hopelessness and betrayal. This theme is embedded in Jesus' post-resurrection instruction, "Do not leave Jerusalem," for Jerusalem is the place marked by Christ's blood and the birthplace of the church.
Acts chapter 1-where Jesus commands them to remain in Jerusalem for the Holy Spirit, followed by the story of Judas' demise and Matthias' selection-foreshadows the church's ultimate victory. From a human viewpoint, betrayal might look catastrophic, but when the Holy Spirit came, the church grew even stronger. With God, nothing is impossible, and the church, through divine grace, transcends human limitation. A Spirit-filled community cannot be thwarted by any betrayal or trial.
Even today, countless churches face significant crises: moral failures of leaders, financial misconduct, power struggles-these can shake entire congregations. Yet in every instance, we should "remember the Upper Room of Mark." When the disciples prayed in unity and sought God's will, the Holy Spirit descended powerfully. God healed the breach left by Judas and raised up Matthias. This is the prototype of the church, an enduring spiritual principle that guides us in overcoming crises. "Do not leave Jerusalem" means "Stay in the place of initial grace, immersed in prayer and the Word, seeking the Holy Spirit" across every generation.
The church's fate depends on whether it clings to "the Lord and His Word," seeking "the presence of the Holy Spirit." If we imitate Judas and chase after money and worldly concerns, the church can crumble in an instant. But when Matthias took Judas' place and the apostles united in prayer, Pentecost power arrived. According to Pastor David Jang, "Church history shows that genuine revival always begins with repentance and prayer." No matter how dire the crisis, if the church humbly repents and devotes itself to prayer, the Holy Spirit will inevitably move. From Acts onward, this has been proven repeatedly throughout history.
In Acts 1:11, angels tell the disciples, "This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen Him go into heaven." This reaffirms the promise of the Lord's return (also referenced in John 21:23). Until that day arrives, we must maintain the attitude of "remaining in Jerusalem to await the Holy Spirit," and simultaneously obey the call to take the gospel to all nations. Each of us should discern our apostolic commission and our service roles in the church, carrying them out in the Holy Spirit. Whenever we do so, the church prevails over betrayal, division, and any other challenge, flourishing in its witness to Christ.
Judas and Matthias thus represent "the traces of betrayal and restoration within the church." Their stories highlight that "the Holy Spirit's presence makes all the difference." Judas gave his heart to Satan's lure and ended in suicide; Matthias, praying in fellowship with the community, sought God's will and stepped into apostolic ministry. The contrast is stark, and the choice for the church is obvious. We must cling to the Holy Spirit, lift high Christ's redemptive work, and trust the Father's promises, refusing to be ensnared by worldly power or wealth.
Acts 1's brief account of Judas' tragic end and Matthias' appointment forms a key that unlocks how the church will navigate subsequent upheavals. Right after the disciples remain obedient in Jerusalem, the Holy Spirit falls at Pentecost, launching them outward with the gospel. Likewise, today's church must move in the power of the Spirit, proclaiming the gospel in every sphere. We must hold fast to these truths: the church's identity (purchased by Christ's blood) and its mission (to evangelize the ends of the earth). When conflicts and temptations arise, we should not succumb to human despair but trust in God's grace to heal us along "the path of Matthias."
All of Acts reveals this redemptive panorama, starting in Jerusalem and stretching to the ends of the earth, unstoppable by any betrayal or despair. Since Jesus conquered sin and death through His resurrection, the church-carrying that life-overcomes any form of death. Judas' betrayal, Stephen's martyrdom, Peter's denial, and Saul's persecution all find resolution in the risen Christ and the outpouring of the Holy Spirit, transforming into stories of repentance, salvation, restoration, and missions. That is the overarching theme of Acts and remains God's living Word for us today.
Pastor David Jang declares that "even if betrayal casts its shadow over the church, the light of Matthias is always present," explaining the reason the Spirit-filled church can stand. What we need are "repentance, faith, prayer, and the Holy Spirit." When these four converge, the church can heal any wound and move forward. When the Holy Spirit illuminates places darkened by betrayal, the church rises as the glorious bride of Christ to proclaim the gospel to the world.
Thus, the scenes that unfold in Jerusalem-from the gospel's inception to the incidents of betrayal and restoration-function as a microcosm of two millennia of church history. Time and again, the church has cycled through betrayal, corruption, repentance, and revival, with the Holy Spirit faithfully renewing it. Acts presents the original blueprint. "Do not leave Jerusalem; wait for the Holy Spirit." Fill the vacancy left by Judas through God's choice of Matthias so you can continue to bear witness. This story proclaims that "the Protector and Lord of the church is Christ Himself."
Both individually and as a community, we stand between Judas' path and Matthias' path. Anyone can betray like Judas under the influence of greed; yet anyone can also respond to God's call like Matthias. The difference lies in how attuned we are to the Spirit's voice, and how tightly we cling to the cross and resurrection of Christ. Moreover, the command to remain in Jerusalem warns and exhorts us "not to run from hardship but to seek God's grace where it counts most." And when that grace arrives, we, like Matthias, can receive "apostolic ministry," contributing to the church's completeness.
This is the core message of Acts 1 and a guiding principle for the church until the end of time. The disciples were told in Acts 1:11 that Jesus "will return in the same way you saw Him go." Until that day, the journey begun in Jerusalem continues. Human betrayal cannot overrule God's restoration; Christ's resurrection conquers death; and the Holy Spirit's power exceeds every form of sin. The church's abiding mission is to hold fast to these truths and "remain in Jerusalem" as commanded-trusting fully in "the new chance" shown through Matthias, "the passion for martyrdom" demonstrated by Stephen, "the repentance and boldness" exemplified by Peter, and "the saving power" seen in Paul's life. May we never be ashamed of the gospel or shrink back, but confess to the world that Jesus Christ is the one and only Savior.
All of this stems from the truth that "the church is a community bought with the blood of the Lord." If we believe that the church belongs to Christ-not to us-then no betrayal or defeat can destroy its identity. Its head is God, and the Holy Spirit directs its course. This is precisely what the Jerusalem church modeled, the testimony of Acts, and the fruit of faith in the risen Lord. Even though Judas' betrayal cast a dark shadow, God dispelled it with Matthias and the Holy Spirit's arrival, granting the early church an explosive revival. May the same work of God unfold in our own era.
We must not confine ourselves to Acts 1, but press on to explore the "panorama of the Holy Spirit" that follows. The church does not end with one incident or one person's success or failure-it remains embedded in the grand sweep of salvation history until Christ's return. Just as Judas' betrayal seemed final but in reality yielded to Matthias' ascension and a far greater mission, so in our day the church can fall yet rise again by God's grace. The key lies in "not quenching the Spirit" (1 Thess. 5:19), staying in "Jerusalem," and devoting ourselves to repentance, prayer, the Word, and obedience.
The command to "stay in Jerusalem" and the story of Matthias chosen after Judas' betrayal vividly portray the church's "foundational boldness" and "power of restoration." Jerusalem is the place of our Lord's cross and resurrection, the place where the Holy Spirit descended, and the place where the church was born. In that church, God's grace overcomes human sin to replace the betrayer with a new worker, sending them out to the ends of the earth with the gospel. This is the story of Acts and the abiding truth we must uphold. As Pastor David Jang reiterates, the real power of the church does not lie in its buildings or institutions, but in "the Holy Spirit's power and God's sovereignty." Our task is to shun Judas' path, embrace Matthias' calling, and remain faithful to the Lord's command to "stay in Jerusalem" until His will is fully accomplished.
