John Calvin Commentary Acts 1:26

"And they gave lots for them; and the lot fell upon Matthias; and he was numbered with the eleven apostles." — Acts 1:26 (ASV)

They gave in their lots. We will not, here, engage in a long discussion about lots. Those who think it is wicked to cast lots at all, err partly through ignorance, and partly because they do not understand the meaning of this word. There is nothing that people do not corrupt with their boldness and vanity, which has led to them subjecting lots to great abuse and superstition. For the divination or conjecture made by lots is entirely devilish. But when magistrates divide provinces among themselves, and brothers their inheritance, it is a lawful thing. Solomon plainly testifies to this when he makes God the governor of the outcome.

The lots (he says) are cast into the bosom, and the judgment of them comes forth from the Lord (Proverbs 16:33).

This ordinance or custom is no more corrupted and depraved by such misuse than true and natural astrology is corrupted by the corrupt vanity of the Chaldeans. While the Chaldeans, using the name of astrology to cloak and disguise their wicked curiosity, defame a science that is both profitable and praiseworthy.

Those who tell people their destinies (as they call them) by casting lots do the same thing; but it is our duty to distinguish the lawful use from the corruption. He says the lots were given so that, being put into a pot or one of their laps, they might afterwards be drawn out.

And here we must also note that this word lot is understood in different ways in this passage; for when he said before that Judas had obtained a lot of the ministry, his meaning was (according to the common custom of Scripture) that he had a portion given to him by the Lord.

He speaks afterwards literally, and without any figurative use of "lot," yet it is likely, since the Hebrew word גראל (goral) is commonly used by the Hebrews for both things, that Peter meant to allude to what they were about to do, and that Luke was referring to the very same thing.

The lot fell upon Matthias. It happened in a way no one would have expected; for we may gather from what precedes this that Matthias was not held in as high regard as the other. For, besides Luke naming Barsabas first, the two surnames that Barsabas had show that he was held in great esteem.

He was called Barsabas (that is, the son of an oath, or of rest), a name reflecting his actual character, as if he were some mirror of either faithfulness and innocence, or of a quiet and modest nature. His other surname signified singular honesty. This man, therefore, in human judgment, was the preferred one [superior]; but God preferred Matthias over him.

From this we are taught that we must not boast if we are praised to the skies in the opinion of others, and if by their votes and approval we are judged to be most excellent individuals; but we must rather be concerned with this: to prove ourselves to God, who alone is the most legitimate and just judge, by whose sentence and judgment we stand or fall.

And we may often observe this also, that God passes over the one who is chief in the sight of others, so that He may humble all human pride. When Luke adds that he was reckoned amongst the rest, he removes any sinister suggestion of rashness from the casting of lots, because the Church embraced him as chosen by God, the one on whom the lot fell.