Matthias

American Tract Society Bible Dictionary

One of the disciples who continued with our Savior from his baptism to his ascension, Acts 1:21-26 , and was after the ascension associated with the eleven apostles. We know nothing further of him.

Easton's Bible Dictionary

Acts 1:23

Fausset's Bible Dictionary

Elected to the apostleship instead of Judas the traitor. One "of those which companied with Jesus' disciples all the time that the Lord Jesus went in and out among them" (Acts 1:21-26). (See APOSTLES.) The 120 disciples nominated ("appointed") two, Joseph Barsabas and Matthias, having the requirements. (See JOSEPH BARSABAS.) The choice between the two was committed in prayer to the Searcher of hearts; lots were then cast, in accordance with Leviticus 16:8; Proverbs 16:33, and Matthias chosen. (See LOTS.) As yet the apostles had not received the full gift of the Holy Spirit. After His descent on Pentecost casting of lots was never repeated, as "the discerning of spirits" in the church made it no longer needful. Eusebius (H. E. i. 12) and Epiphanius (i. 20) make Matthias to have been of the 70 disciples.

Holman Bible Dictionary

Acts 1:20-26Psalm 69:25Acts 1:20DisciplesActs

Hawker's Poor Man's Concordance And Dictionary

Or more property Mattath, gift-and Jah, the Lord. The disciple chosen in the room of the traitor Judas. (See Acts 1:23-26)

Hastings' Dictionary of the Bible

MATTHIAS (‘gift of Jehovah’). The disciple who was nominated against Joseph Barsabbas (see Joseph [in NT], No. 6) and chosen to fill the place of Judas. Of his antecedents the NT records nothing beyond the fact that he had been a disciple from the beginning of the Lord’s ministry; and of his subsequent career it tells nothing whatsoever.

Tradition is more lavish of information. Matthias, it is said, had been one of the Seventy (cf. Luke 10:1 ), and he justified his election by evangelizing the savages of Ethiopia and writing two books a Gospel and a work entitled ‘Traditions’ ( Paradoseis ). From the latter Clement of Alexandria quotes two sayings: (1) ‘Wonder at the things before you’ (‘making this,’ he explains, ‘the first step to the knowledge beyond.’ Cf. Plato’s doctrine that wonder is the beginning of philosophy); (2) ‘If an elect man’s neighbour sin, the elect man has sinned.

It is thought by some that the election of Matthias was a blunder, due to the impetuosity of St. Peter; and there is reason for the opinion. (1) It was a hasty step. It was taken during the season when the disciples were waiting, according to the Lord’s command (Acts 1:4 ), for ‘the promise of the Father,’ the Baptism of the Spirit. (2) The method was objectionable. ( a ) The qualification required in the new Apostle was not a spiritual one: he must be a man who had been with Jesus all along. It was his lack of this qualification that made the Jewish Christians deny St. Paul’s Apostleship. ( b ) They prayed for guidance, and then, instead of trusting to Divine direction, they had recourse to the superstitious practice of casting lots a practice nowhere else observed in the Apostolic Church. Had they waited until they were endued with power from on high, they would have acted otherwise. As a matter of fact the election of Matthias was set aside by God. The true successor to the vacant office was St. Paul.

David Smith.

Hastings' Dictionary of the New Testament

Matthias (= Theodore, ‘God’s gift’) is only once mentioned in the NT, viz. Acts 1:23 ff., where his appointment by lot to fill the place of Judas among the Twelve Apostles is described. We there gather (1) that he was one of those who had ‘companied with’ the apostles ‘all the time that the Lord Jesus went in and out among’ them, ‘beginning from the baptism of John’ until the Ascension; (2) that he was antecedently the less prominent of the two put forward, his bare name only being given, while Joseph is further described by a patronymic ‘called Barsabbas,’ and also by a surname ‘Justus’ (δίκαιος); for, says Bengel, ‘eo cognomine videri poterat praeferri debere, nisi,’ as he justly adds ‘postea demum hoc cognomen nactus est ut agnosceret quamvis Matthias electus esset, ipsum tamen sua laude non excidisse’; and (3) that anyhow the Lord who is καρδιογνώστης unerringly declared him (ἀναδεῖξαι) the more suitable for the apostleship. In view of these considerations, it is a good illustration of Bible methods that no further mention of him occurs in its pages. Matthias is said by Eusebius ( Historia Ecclesiastica (Eusebius, etc.) i. 12, ii. 1) and Epiphanius ( Haer. i. 22) to have been one of the Seventy (Luke 10:1), and the former authority ( Historia Ecclesiastica (Eusebius, etc.) iii. 25), as well as Origen ( Hom. in Luc. i.), speaks of a spurious Gospel of Matthias, on which it seems likely that the Basilidian Gnostics based their teaching ( Philos. vii. 20; Clem. Alex. Strom. iii. 4, vii. 13). One early tradition assigns Ethiopia as the scene of his apostolic labours, another Jerusalem; but of these the former is the better attested. There is little probability in the identification which has been suggested of Matthias with Nathanael (which means ‘God-given’). For a fuller discussion of this and other points the reader should refer to Hasting's Dictionary of the Bible (5 vols) , s.v.

There can be little doubt that the exact method by which the lots were cast was the ancient one by which the two names were put into a vessel, which was shaken until one of them leapt out, and that was chosen: the idea of a ballot is of later date and not Scriptural (see Lots).

C. L. Feltoe.

Morrish Bible Dictionary

A disciple chosen by lot to fill up the number of the apostles after the fall of Judas Iseariot. Acts 1:23,26 .

People's Dictionary of the Bible

Matthias (mătk-thî'as or măt-thî'as). A disciple of Christ, and witness of his ministry from the commencement, who was appointed by lot to supply the vacancy in the company of the twelve apostles occasioned by the apostacy of Judas. Acts 1:21-26. Of his after life and ministry nothing is known with certainty.

Smith's Bible Dictionary

Matthi'as. (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.

Watson's Biblical & Theological Dictionary

the Apostle was first in the rank of our Saviour's disciples, and one of those who continued with him from his baptism to his ascension, Acts 1:21-22 . It is very probable he was of the number of the seventy, as Clemens Alexandrinus and other ancients inform us. We have no particulars of his youth or education, for we may reckon as nothing, what is read in Abdias, or Obadiah, concerning this matter. After the ascension of our Lord, the Apostles retiring to Jerusalem in expectation of the effusion of the Holy Ghost, as had been promised, Peter proposed to fill up the place of Judas: to this the disciples agreed. They then presented two persons, Joseph Barsabas, surnamed Justus, and Matthias. The lot falling on Matthias, he was from that time associated with the eleven Apostles. The Greeks believe that Matthias preached and died at Colchis.

International Standard Bible Encyclopedia

ma - thı̄´as ( Ματθίας , Matthı́as , or Μαθθίας , Maththı́as  ; מתּתיה , Mattithyāh , "given of Yah"): Matthias was the one upon whom the lot fell when he, along with Joseph Barsabbas, was put forward to fill up the place in the apostleship left vacant by Judas Iscariot ( Acts 1:15-26 ). This election was held at Jerusalem, and the meeting was presided over by Peter. The conditions demanded of the candidates were that they should "have companied with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, unto the day that he was received up from us," and that the one chosen should "become a witness with us of his resurrection" (Acts 1:21 , Acts 1:22 ). The mode of procedure was by lot, and with prayer was the election made (compare Acts 1:24 ).

Hilgenfeld identifies Matthias with Nathanael (compare Nathanael ). He was traditionally the author of the "Gospel of Matthias," a heretical work referred to by Origen ( Hom . on Lk , i), by Eusebius ( Historia Ecclesiastica , III, 25,6) and by Hieronymus ( Proem in Matth .). No trace of it is left. The Gnostic Basilides (circa 133 AD) and his son Isidor claimed to ground their doctrine in the "Gospel of Basilides" on the teaching Matthias received directly from the Saviour (Hippol., vii. 20) (compare Hennecke, Neutestamentliche Apokryphen , 167). Various parts of the apocryphal "Contendings of the Apostles" deal with the imprisonment and blinding of Matthias by the Ethiopian cannibals, and his rescue by Andrew (compare Budge, Contendings of the Apostles , II, 163,164, 267-88; see also Andrew ). According to the Martyrdom of Matthias (Budge, II, 289-94) he was sent to Damascus, and died at Phalaeon, a city of Judea. Other sources mention Jerusalem as the place of Matthias' ministry and burial.

Kitto's Popular Cyclopedia of Biblial Literature

Matthi´as (Matthew), one of the seventy disciples who was chosen by lot, in preference to Joseph Barsabas, into the number of the apostles, to supply the deficiency caused by the treachery and suicide of Judas . Nothing is known of his subsequent career.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Ματθίας, a contraction of Matithiah or Matthew, a form frequently met with in Josephus [see below]), one of the constant attendants from the first upon our Lord's ministry, who was chosen by lot, in preference to Joseph Barsabas, into the number of the apostles, to supply the vacancy caused by the treachery and suicide of Judas (Acts 1:23-26). A.D. 29. We may accept as probable the opinion which is shared by Eusebius (H. E. lib. 1:12) and Epiphanius (1:20) that he was one of the seventy disciples. He is said to have preached the Gospel in Ethiopia (Niceph. 2:40; according to Sophronius, "in altera Ethiopia," i.e. Colchis; comp. Cellar. Notit. 2:309), or Cappadocia according to Cave, and to have at last suffered martyrdom (comp. Menalog. Graec. 3:198). According to another tradition, he preached in Judlea, and was stoned to death by the Jews (see Prionii Vitae Apostol. p. 178; Acta Sanctomrum, Feb. 24; comp. Augusti, Denkwuidiqgk. 3:241). There was early an apocryphal gospel bearing his name (Eusebius, H. E. 3:25, 3; Clemens Alex. Strom. 2:163; 7:318; Grabii Spicileg. patr. 2:1, p. 117; Fabric. Cod. apocr. N.T. 1:782 sq.).

"Different opinions have prevailed as to the manner of the election of Matthias. The most natural construction of the words of Scripture seems to be this: After the address of Peter, the whole assembled body of the brethren, amounting in number to about 120 (Acts 1:15), proceeded to nominate two, namely, Joseph, surnamed Barsabas, and Matthias, who answered the requirements of an apostle: the subsequent selection between the two was referred in prayer to him who, knowing the hearts of men, knew which of them was the fitter to be his witness and apostle. The brethren then, under the heavenly guidance which they had invoked, proceeded to give forth their lots, probably by each writing the name of one of the candidates on a tablet, and casting it into the urn. The urn was then shaken, and the name that first came out decided the election. Lightfoot (Hor. Heb. Luke 1:9) describes another way of casting lots which was used in assigning to the priests their several parts in the service of the Temple. The apostles, it will be remembered, had not yet received the gift of the Holy Ghost, and this solemn mode of casting the lots, in accordance with a practice enjoined in the Levitical law (Leviticus 16:8), is to be regarded as a way of referring the decision to God (comp. Proverbs 16:33). Chrysostom remarks that it was never repeated after the descent of the Holy Spirit. The election of Matthias is discussed by bishop Beveridge (Works, vol. 1, serm. 2)." It would seem, however, that Paul was the divine appointee to fill the vacancy in the college of the apostles. Monographs in Latin on his election have been written by Scharff (Viteb. 1652), Bittelmaier (ib. 1676), and Hammerschmid (Prag. 1760).