During those days Peter stood up in the midst of the brothers (there was a group of about one hundred and twenty persons in the one place). He said, 16 “My brothers, the scripture had to be fulfilled which the holy Spirit spoke beforehand through the mouth of David, concerning Judas, who was the guide for those who arrested Jesus. 17 He was numbered among us and was allotted a share in this ministry. 18 He bought a parcel of land with the wages of his iniquity, and falling headlong, he burst open in the middle, and all his insides spilled out. 19 This became known to everyone who lived in Jerusalem, so that the parcel of land was called in their language ‘Akeldama,’ that is, Field of Blood. 20 For it is written in the Book of Psalms: ‘Let his encampment become desolate, and may no one dwell in it.’ And: ‘May another take his office.’
21 Therefore, it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us, 22 beginning from the baptism of John until the day on which he was taken up from us, become with us a witness to his resurrection.” 23 So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. 24 Then they prayed, “You, Lord, who know the hearts of all, show which one of these two you have chosen 25 to take the place in this apostolic ministry from which Judas turned away to go to his own place.” 26 Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.
Since the Gospel reading for today, John 15:9–17, was already explained in the reflections for May 7 and May 8, this reflection turns to the first reading. Acts 1:15–26 shows the early Church preparing for the public beginning of its mission by restoring the number of the Twelve.
Peter stands before the gathered believers during the days between the Ascension of Jesus and Pentecost. The group of about one hundred and twenty persons refers to the believers gathered in that place for this decision (v. 15). Luke’s focus here is the ordered community in Jerusalem, gathered around the apostles as they prepare for the coming of the Holy Spirit. Peter’s action shows the role he holds among the disciples. Jesus had told him, “once you have turned back, you must strengthen your brothers” (Luke 22:32). Here Peter begins to do that by guiding the community after the betrayal and death of Judas.
Peter understands what has happened through the Scriptures of Israel, the sacred writings we now call the Old Testament. He says that the Holy Spirit had spoken beforehand through David concerning Judas (v. 16). This reflects the biblical belief that God’s Spirit spoke through David: “The spirit of the LORD spoke through me; his word was on my tongue” (2 Sam. 23:2). The early Christians understood that the events of Christ’s suffering, betrayal, death, and resurrection were within God’s saving plan. Judas acted freely and sinfully, yet his betrayal did not defeat God’s purpose.
Luke gives a severe account of Judas’s death and of the field associated with his betrayal (vv. 18–19). Matthew also records the tragic end of Judas in connection with the betrayal money and the Field of Blood (Matthew 27:3–10). The details are brief, and the passage does not dwell on Judas for curiosity. His fall prepares for Peter’s main concern: the vacant place among the Twelve must be filled.
Peter then applies the words of two Psalms to Judas’s fall and replacement: “Let his encampment become desolate,” and “May another take his office” (v. 20; Ps. 69:26; 109:8). These words give Peter the scriptural basis for replacing Judas. The word “office” points to a real ministry and responsibility. Judas had been “numbered among” the apostles and had received a share in their ministry (v. 17). His betrayal left a wound in the apostolic group that had to be healed before the Church’s mission moved forward.
The number Twelve is important. Jesus had chosen twelve apostles, a number that recalled the twelve tribes of Israel. At the Last Supper, Jesus spoke of the Twelve in relation to the tribes of Israel (Luke 22:30). In restoring the Twelve, the early Church is shown as the renewed people of God gathered around the Messiah. This restoration takes place before Pentecost, when the Holy Spirit will empower the Church to proclaim Christ publicly.
Peter gives the requirement for the one who will replace Judas. He must be someone who accompanied the disciples during the whole public ministry of Jesus, from the baptism of John until the Ascension (vv. 21–22). This man must become “a witness to his resurrection” (v. 22). A witness to the Resurrection is a person who can testify that the risen Lord is the same Jesus who taught, suffered, died, and was taken up. The apostolic witness rests on real contact with Jesus and on faithful testimony to what God has done in Jesus.
Two men are proposed: Joseph called Barsabbas, also known as Justus, and Matthias (v. 23). The community then prays, “You, Lord, who know the hearts of all, show which one of these two you have chosen” (v. 24). This prayer is simple and important. The disciples do not treat the choice as a contest of popularity. They ask the Lord, who knows the human heart, to reveal the one He has chosen.
They then cast lots, and the lot falls to Matthias (v. 26). In the Old Testament, casting lots could be used in solemn matters as a way of entrusting the final decision to God (Lev. 16:8; Prov. 16:33). Here it expresses trust that God is guiding His Church. Matthias is then counted with the eleven apostles, and the Twelve are restored.
Lord Jesus, guide Your Church in truth and strengthen all who serve Your mission. Teach us to seek Your will with humble hearts and to bear faithful witness to Your Resurrection. Amen.
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Sources and References
- The New American Bible, Revised Edition. Acts 1:15–26 and notes on Acts 1:18 and 1:26.
- Hahn, Scott, and Curtis Mitch. The Ignatius Catholic Study Bible: New Testament. San Francisco: Ignatius Press, 2010, 208–209.
- José María Casciaro, gen. ed. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008, 458–459.
- Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990, 729–730, pars. 18–19.
- Aguilar Chiu, José Enrique, et al., eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018, 1193.
- Collins, John J., Gina Hens-Piazza, Barbara Reid OP, and Donald Senior CP, eds. The Jerome Biblical Commentary for the Twenty-First Century, Third Fully Revised Edition, with a Foreword by Pope Francis. London: Bloomsbury; New York: T&T Clark, 2022, 1459.
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