You have the verses where is he
Sorry you just ignored the evidence
Sorry you have no evidence that Matthias was in the room
He was not here
John 6:70–71 (KJV 1900) — 70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.
Luke 18:31 (KJV 1900) — 31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
Matthew 20:17 (KJV 1900) — 17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
Matthew 26:20 (KJV 1900) — 20 Now when the even was come, he sat down with the twelve.
Mark 4:10 (KJV 1900) — 10 And when he was alone, they that were about him with the twelve asked of him the parable.
Mark 6:7 (KJV 1900) — 7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
Mark 9:35 (KJV 1900) — 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.
Mark 10:32 (KJV 1900) — 32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,
Mark 11:11 (KJV 1900) — 11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
You have absolutely no proof of Matthias being present on that occasion
which may be why the following reject your claim
John 6:70 (ESV) — 70 Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.”
Ye have not chosen me. The word here translated chosen is that from which is derived the word elect, and means the same thing. It is frequently thus translated,
Mar. 13:20;
Mat. 24:22,
24,
31;
Col. 3:12. It refers here, doubtless, to his choosing or electing them to be apostles. He says that it was not because they had chosen him to be their teacher and guide, but because he had designated them to be his apostles. See
Jn. 6:70; also
Mat. 4:18–22.11 Albert Barnes,
Notes on the New Testament: Luke & John (ed. Robert Frew; London: Blackie & Son, 1884–1885), 341.
But I chose you (ἀλλʼ ἐγω ἐξελεξαμην ὑμας [all’ egō exelexamēn humas]). First aorist middle indicative of ἐκλεγω [eklegō]. See this same verb and tense used for the choice of the disciples by Christ (
6:70;
13:18;
15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (
Luke 6:13).11 A.T. Robertson,
Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Jn 15:16.
12 In these days he went out to the mountain to pray, and all night he continued in prayer to God. 13 And when day came, he called his disciples and chose from them twelve, whom he named apostles: 14 Simon, whom he named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, 15 and Matthew, and Thomas, and James the son of Alphaeus, and Simon who was called the Zealot, 16 and Judas the son of James, and Judas Iscariot, who became a traitor11
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Lk 6:12–16.
True, the subject now in hand is not the ordinary election of believers, by which they are adopted to be the children of God, but that special election, by which he set apart his disciples to the office of preaching the Gospel11 John Calvin and William Pringle,
Commentary on the Gospel according to John (vol. 2; Bellingham, WA: Logos Bible Software, 2010), 119.
16. οὐχ ὑμεῖς. Not ye chose Me, but I chose you. Ὑμεῖς and ἐγώ are emphatic. Ἐκλέγειν refers to their election to be Apostles (
6:70,
13:18;
Acts 1:2); therefore the aorist as referring to a definite act in the past should be preserved. So also ἔθηκα, I appointed you, i. e. assigned you to a definite post, as in
2 Tim. 1:11;
Heb. 1:2. This is better than ‘I ordained,’ as A. V. here and
1 Tim. 2:7, ‘ordain’ having become a technical term in ecclesiastical language. Comp.
Acts 13:47,
20:28;
1 Cor. 12:28. The repetition of ὑμεῖς throughout the verse emphasizes the personal responsibility of the Apostles.11 A. Plummer,
The Gospel according to S. John (Cambridge Greek Testament for Schools and Colleges; Cambridge: Cambridge University Press, 1896), 286.
In John 15:16, Jesus is not talking about choosing people to salvation, nor is he speaking generally of believers. Rather, he is talking specifically of picking his apostles and preparing them for their ministry, all of which Jesus accomplished during his earthly ministry. There is nothing here about selecting people for salvation before creation.
Smelley, Hutson. Deconstructing Calvinism: A Biblical Analysis and Refutation (p. 184). Hutson Smelley. Kindle Edition.
ROFLMAO
