7th Sunday of Easter (B)
No, I don’t mean Barabbas, the violent criminal who Pontius Pilate released from prison in exchange for Jesus. I mean Justus, a.k.a. Joseph, Barsabbas. He’s the guy who didn’t get chosen to fill the spot left open by Judas Iscariot, Jesus’ betrayer. The other unknown disciple, Matthias, got the job, according to the first chapter of The Acts of the Apostles [Acts 1:15-26]. For many readers, this account simply represents the early church getting its house in order before embarking on its evangelical mission. And it does seem to be the entire story; not only is this the first we hear of Matthias and Barsabbas, it is the last. Never again are either of them mentioned in the New Testament.
The girl detective in me has a few questions.
I am the kind of person who searches the background of snapshots for details that have nothing to do with the subject and everything to do with the experience of those who just happened to be standing nearby. Imagining the secret life of bystanders may be the stuff of fiction writers, but in the context of reading scripture, visualizing what the secondary characters in the story might be experiencing helps to further humanize the situation.
Many years ago as part of my theological studies I explored the various forms of prayer attributed to particular religious orders, Franciscan, Augustinian, Ignatian, for example. As a lifelong fan of the Jesuits, I was delighted to discover my preferred method followed the Ignatian way. This contemplative method invites the reader to insert him or herself into the story and attend to the feelings and images that arise. For example, I might imagine the colors and scents of goods being sold on the street, feelings of claustrophobia brought on by narrow and crowded alleyways, the sounds of mothers calling to their children, and the dust working its way between the soles of my feet and my sandals. The method also encourages the reader to dialog with the characters, not as a spectator, but as a participant who is known by the others.
Reading scripture this way is deeply personal and subjective. It is rich, I tell you, rich. Having said this, I am now obliged to make this public service announcement: context is everything. O Lord let not our imagination lead us away from what the text says. Readers must never “proof text,” manipulate, or misuse scripture in order to bolster a personal position.
The writers of sacred Scripture did not include superfluous details. Every chapter, verse, and detail is intentional and complete. That is not to say openings for deeper reflection do not exist. Nor does it suggest scripture is meant to be read literally. Exploring the layers beneath what has been written is fascinating work. Ascertaining the historical context, the literary form, the writer’s intended audience, and the situation being addressed helps readers relate to the text in a way that bridges it to contemporary life. In other words, what does this teaching mean for us today?
And now, back to Barsabbas and Matthias.
The purpose of the election was to restore the number of apostles to twelve by filling the space vacated by Judas. The explanation from Peter, the scriptural citation from the Psalms, and the detailed method are included by the writer (Luke) to show how the early church appointed leaders. The process of selection began with two nominees chosen from a pool of potential candidates. In order to qualify for the role, both Barsabbas and Matthias had to have been followers of Jesus from his baptism by John, through his ministry and then, to his death and resurrection. Following this nomination, the group engaged in communal prayer for Spiritual guidance and later, cast their votes to determine which of the two would share in the ministry of the twelve apostles.
“…and the lot fell upon Matthias, and he was counted with the eleven apostles.” [Acts 1:26b]
Barsabbas was not chosen. The reason has no bearing on the storyline so it was not given. But I have to wonder, could his name have played a part? A bit too close to Barabbas, perhaps? So, I began researching Barsabbas. But the typically fruitful biblical commentaries, concordances, and dictionaries revealed little to nothing. So, I did what all modern day people do. I Googled his name. Google asked me, “Do you mean Barabbas?” Hmmm. This naming problem can’t be just a modern-day obstacle. I imagined the conversation between Peter, the others, and Barsabbas. It might have sounded something like this. “Say, look here Barsabbas, old chap, you really are a great guy but, we have to go with Matthias. It’s, well, it’s your name. Too close to Barabbas, too confusing. We just can’t do it.” Doubtful, but, possible. Still, if we are to accept that the appointment of Matthias was Spirit led, and that is what the text is telling us, we have to consider another option.
As one who accompanied Jesus and the other disciples, Barsabbas was almost certainly considered a good candidate because he exhibited certain leadership skills and possessed a solid understanding of Jesus’ teaching. While the text is silent on what came next for him, we can presume Barsabbas continued to live the life of a good disciple and worked to spread the gospel message in word and action. He did so as a member of the Christian community, just as we do. And, what about Matthias? Well, as mentioned above, he never reappears in the Scriptures either. This reveals yet another ecclesial reality: the majority of the work of pastoral leaders takes place in the background, quietly, and, for the most part, anonymously. Few disciples, ordained or lay, are recognized, named, or immortalized.
So, in addition to its original intent, this passage is a good reminder for each of us today to carry on, serve others and live out the Gospel in word and action with the utmost humility, just like the many other unknown Barsabbas’s and Matthias’s before us.
The Good Disciple 