The casting of lots mentioned in (Acts 1.26) may surprise the modern reader, but it corresponds to an ancient practice well known in Judaism. For the disciples, it was not a game of chance, but a way of seeking God's will after praying.
1- An ancient biblical practice
In the Old Testament, lots were frequently used to make certain decisions:
- the division of the among the tribes (Joshua 18.6-10);
- the appointment of priestly duties (1 Chronicles 24.5);
- the assignment of services in the Temple (Luke 1.8-9);
- the discovery of Jonathan after his rash act (1 Samuel 14.41-42);
- the choice of the scapegoat on the Day of Atonement (Leviticus 16.8-10).
The book of Proverbs even states:
“The lot is cast into the lap, but its every decision is from ” (Proverbs 16.33).
Thus, for the Jews of the first century, casting lots was a legitimate way of letting God make his choice known.
2- Why resort to lots?
The disciples had already established the necessary criteria:
- the candidate had to have accompanied Jesus from the baptism of John until the Ascension (Acts 1.21-22);
- two men met these conditions: Joseph Barsabbas and Matthias (Acts 1.23).
Unable to decide between these two witnesses, they pray:
“You, Lord, who know the hearts of all, show which one of these two you have chosen” (Acts 1.24).
Only after this prayer do they cast lots (Acts 1.26). The lot therefore does not replace reflection; it comes after the selection and the prayer.
3- How was the lot cast?
Luke gives no details. Several methods existed in Judaism:
- stones or pebbles bearing the names of the candidates;
- pieces of wood or tablets;
- tokens placed in a container.
The exact method remains unknown.
4- Why does this practice disappear afterward?
The choice of Matthias is the last use of lots in the whole New Testament. After Pentecost and the coming of the Holy Spirit (Acts 2.1-4), important decisions are made differently:
- under the direction of the Holy Spirit (Acts 13.2-3);
- through prayer and deliberation (Acts 15.28);
- through the recognition of God's gifts and callings (1 Timothy 4.14).
This explains why some Christian authors have seen in the election of Matthias a period of transition between the old covenant and the life of the Church led by the Spirit.
5- Should Paul have replaced Judas?
Some have thought that the disciples acted too hastily and that God had rather intended Paul for this role. However, nothing in the text suggests a mistake on their part. Luke reports the event without criticism and simply concludes:
“Matthias was added to the eleven apostles” (Acts 1.26).
Moreover, Paul considers himself an apostle “born out of due time” (1 Corinthians 15.8) and acknowledges that his calling was exceptional. He never claims to have replaced Judas.
Conclusion
The casting of lots for Matthias was therefore not a superstitious practice, but a traditional method of placing the final decision in God's hands. This election appears as an event of transition, situated between the Ascension and Pentecost, before the Church would be fully led by the Holy Spirit.