Jesus' Ascension and the Selection of Matthias' Replacement
The selection of Matthias to replace Judas Iscariot as an apostle, following Jesus' ascension, is a point of theological discussion regarding apostolic authority and divine guidance. While the event itself is recorded in Acts 1, interpretations of its significance and propriety vary among Christian traditions.
The book of Acts describes Jesus' ascension into heaven, where he was "received up into heaven" after speaking to his disciples [10]. This event is understood as his exaltation to a position of authority over all creation [7]. Following this, Peter addressed the disciples, noting that Judas's betrayal and death necessitated the selection of another to take his place, fulfilling prophecy [5]. The qualification for this replacement was someone who had been a constant companion of Jesus throughout his ministry, from John's baptism until the ascension, to be a "witness of his resurrection" [1, 5]. Two men were nominated: Joseph Barsabbas (also called Justus) and Matthias [4]. The disciples prayed, asking God to show them which of the two He had chosen, and then "they put it to the decision of chance, and the decision was given for Matthias, and he was numbered with the eleven Apostles" [2].
One perspective, often found in Catholic theology, views this selection as a legitimate exercise of apostolic authority, guided by the Holy Spirit, even though the Spirit had not yet been fully poured out at Pentecost. The act of casting lots, in this view, was a recognized method of discerning God's will in the Old Testament (e.g., in the division of the land or selection of priests) and was appropriate for this unique transitional period [3]. This tradition emphasizes the continuity of the apostolic office and the necessity of maintaining the number twelve, symbolizing the twelve tribes of Israel and the foundation of the new covenant church.
Conversely, some Reformed and Protestant traditions question the legitimacy of Matthias's selection, suggesting it was a premature act by the apostles before the outpouring of the Holy Spirit at Pentecost. Charles Hodge, one theologian, argues that the office of the apostles, as described in the New Testament, was "from its nature incapable of being transmitted" [9]. This perspective often highlights that Paul, who later became an apostle, was directly chosen by Christ and is seen by some as the true twelfth apostle, implying that Matthias's selection was not divinely ordained in the same way. These traditions emphasize that true apostolic authority comes directly from Christ's appointment, not from human selection, even if guided by prayer.
Despite these differences, all traditions agree on the historical fact of Jesus' ascension [6, 8, 10] and the subsequent selection of Matthias as recorded in Acts [5]. The core disagreement lies in the interpretation of the authority and method used for Matthias's selection and its implications for the nature of apostolic succession. The divergence often stems from differing understandings of the role of human agency versus direct divine intervention in the early church's formation and leadership.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Matthias — (gift of God), the apostle elected to fill the place of the traitor Judas. (Acts 1:26) All beyond this that we know of him for certainty is that he had been a constant attendant upon the Lord Jesus during the whole course of his ministry; for such was declared by St. Peter to be the necessary qualification of one who was to be a witness of the resurrection. It is said that he preached the gospel and suffered martyrdom in Ethiopia.”
- Acts “Acts 1:26 (BBE) — And they put it to the decision of chance, and the decision was given for Matthias, and he was numbered with the eleven Apostles.”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 6, section 4: that thou hast for me, and take it kindly that thou wouldst give me such a dignity of thy own inclinations, although God hath judged that I am not at all worthy of the high priesthood. I am satisfied with having once put on the sacred garments; for I then put them on after a more holy manner than I should now receive them again. But if thou desirest that a person more worthy than myself should have this honorable employment, give me leave to name thee such a one. I have a brother that is pure from all sin against God, and of all ”
- Acts “Acts 1:23 (BBE) — And they made selection of two, Joseph, named Barsabbas, whose other name was Justus, and Matthias.”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 1 (introduction): St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, Act 1:1-9. Remarkable circumstances in the ascension, Act 1:10, Act 1:11. The return of the disciples to Jerusalem, and their employment there, Act 1:12-14. Peter's discourse concerning the death of Judas Iscariot, Act 1:15-20, and the necessity of choosing another apostle in his place, Act 1:21, Act 1:22. Barnabas and Matthias being set apart by prayer, the apostles having given their votes, Matthias is chosen to succeed Judas, Act 1:23-26.”
- Mark (Nonconformist/Puritan) “Matthew Henry on Mark 16 (introduction): In this chapter, we have a short account of the resurrection and ascension of the Lord Jesus: and the joys and triumphs which it furnished all believers with, will be very acceptable to those who sympathised and suffered with Christ in the foregoing chapters. Here is, I. Christ's resurrection notified by an angel to the women that came to the sepulchre to anoint him (Mar 16:1-8). II. His appearance to Mary Magdalene, and the account she gave of it to the disciples (Mar 16:9-11). III. His appearance to the two disciples, going to Emmaus, and the report t”
- Luke (Protestant academic) “Tyndale House on Luke 24:51: 24:51 Cp. 2 Kgs 2:11. Jesus’ ascension was his exaltation to a position of authority over all creation (see Acts 2:32-36; 5:31; Eph 1:19-23; Phil 2:9-11; Heb 1:13).”
- Mark (Presbyterian) “Jamieson, Fausset & Brown on Mark 14 (introduction): ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20) when the sabbath was past--that is, at sunset of our Saturday. Mary Magdalene--(See on Luk 8:2). Mary the mother of James--James the Less (see Mar 15:40). and Salome--the mother of Zebedee's sons (compare Mar 15:40 with Mat 27:56). had bought sweet spices, that they mig”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 38: The world has never seen or suffered a greater imposture than that weak, ignorant, and often immoral men, should claim the same authority to teach and rule that belonged to men to whom the truth was supernaturally revealed, who were confessedly infallible in its communication, and to whose divine mission God himself bore witness in signs and wonders, and divers miracles and gifts of the Holy Ghost. The office of the Apostles as described in the New Testament, was, therefore, from its nature incapable of being transmitted, and has not in f”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 133: § 2. Ascension of Christ. The next step in the exaltation of Christ was his ascension to heaven. In Mark xvi. 19 , it is recorded that after Jesus had spoken unto his disciples, “He was received up into heaven.” In Luke xxiv. 50, 51 , “He led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.” The most detailed account of our Lord’s ascension is found in the first chapter of the Acts. There the last words of Christ t”