Acts 1:20
For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his position as bishop let another take.
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(20) For it is written in the book of Psalms—St. Peter’s speech is continued after the parenthetical note. His purpose in making the quotation is to show that the disciples should not be staggered by the treachery of Judas, and the seeming failure of their hopes. The Psalms had represented the righteous sufferer as the victim of treachery. They had also spoken of the traitor as receiving a righteous punishment such as had now fallen upon Judas. No strange thing had happened. What had been of old was typical of what they had heard or known. We need not in this place discuss either the historical occasions of the Psalms cited, or the ethical difficulties presented by their imprecations of evil. Neither comes, so to speak, within the horizon of St. Peter’s thoughts. It was enough for him to note the striking parallelism which they presented to what was fresh in his memory, and to believe that it was not accidental.

His bishoprick let another take.—Better, as in Psalm 109:8, let another take his office. The Greek word is episcopè, which, as meaning an office like that of the episcopos, is, of course, in one sense, rightly translated by “bishoprick.” The latter term is, however, so surrounded by associations foreign to the apostolic age that it is better to use the more general, and, therefore, neutral, term of the English version of the Psalm. The use of “bishoprick” may be noted as an instance of the tendency of the revisers of 1611 to maintain the use of “bishop” and the like where the office seemed to be placed on a high level (as here and in 1Peter 2:25), while they use “overseer” and “oversight” (as in Acts 20:28, and 1Peter 5:2) where it is identified with the functions of the elders or presbyters of the Church. “Bishoprick” had, however, been used in all previous versions except the Geneva, which gives “charge.”

1:15-26 The great thing the apostles were to attest to the world, was, Christ's resurrection; for that was the great proof of his being the Messiah, and the foundation of our hope in him. The apostles were ordained, not to wordly dignity and dominion, but to preach Christ, and the power of his resurrection. An appeal was made to God; Thou, Lord, who knowest the hearts of all men, which we do not; and better than they know their own. It is fit that God should choose his own servants; and so far as he, by the disposals of his providence, or the gifts of his Spirit, shows whom he was chosen, or what he has chosen for us, we ought to fall in with his will. Let us own his hand in the determining everything which befalls us, especially in those by which any trust may be committed to us.For it is written ... - See Psalm 69:25. This is the prediction doubtless to which Peter refers in Acts 1:16. The intermediate passage in Acts 1:18-19, is probably a parenthesis; the words of Luke, not of Peter. So Calvin, Kuinoel, Olshausen, DeWette, and Hackett understand it. It is not probable that Peter would introduce a narrative like this, with which they were all familiar, in an address to the disciples. The Hebrew in the Psalm is, "Let their habitation (Hebrew: fold, enclosure for cattle; tower, or palace) be desolate, and let none dwell in their tents." This quotation is not made literally from the Hebrew, nor from the Septuagint. The plural is changed to the singular, and there are some other slight variations. The Hebrew is, "Let there be no one dwelling in their tents." The reference to the tents is omitted in the quotation. The term "habitation," in the Psalm, means evidently the dwelling-place of the enemies of the writer of the Psalm. It is an image expressive of their overthrow and defeat by a just God: "Let their families be scattered, and the places where they have dwelt be without an inhabitant, as a reward for their crimes."

If the Psalm was originally composed with reference to the Messiah and his sufferings, the expression here was not intended to denote Judas in particular, but one of his foes who was to meet the just punishment of rejecting, betraying, and murdering him. The change, therefore, which Peter made from the plural to the singular, and the application to Judas especially "as one of those enemies," accords with the design of the Psalm, and is such a change as the circumstances of the case justified and required. It is an image, therefore, expressive of judgment and desolation coming upon his betrayer - an image to be literally fulfilled in relation to his habitation, drawn from the desolation when a man is driven from his home, and when his dwelling-place becomes tenantless. It is not a little remarkable that this Psalm is repeatedly quoted as referring to the Messiah: Psalm 69:9, "The zeal of thine house hath eaten me up," expressly applied to Christ in John 2:17, John 2:21, "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink" - the thing which was done to Jesus on the cross, Matthew 27:34.

The whole Psalm is expressive of deep sorrow of persecution, contempt, weeping, being forsaken, and is throughout applicable to the Messiah; with what is remarkable, not a single expression necessarily limited to David. It is not easy to ascertain whether the ancient Jews referred this Psalm to the Messiah. A part of the title to the Psalm in the Syriac version is, "It is called a prophecy concerning those things which Christ suffered, and concerning the casting away of the Jews." The prophecy in Acts 1:25 is not to be understood of Judas alone, but of the enemies of the Messiah in general, of which Judas was one. On this principle the application to Judas of the passage by Peter is to be defended.

And his bishopric let another take - This is quoted from Psalm 109:8, "Let his days be few, and let another take his office." This is called "a Psalm of David," and is of the same class as Psalm 6:1-10; Psalm 22; Psalm 25; Psalm 38; Psalm 42:1-11; This class of Psalms is commonly supposed to have expressed David's feelings in the calamitous times of the persecution by Saul, the rebellion of Absalom, etc. They are all also expressive of the condition of a suffering and persecuted Messiah, and many of them are applied to him in the New Testament. The general principle on which most of them are applicable is, not that David personated or typified the Messiah which is nowhere affirmed, and which can be true in no intelligible sense - but that he was placed in circumstances similar to the Messiah; was encompassed with like enemies; was persecuted in the same manner. They are expressive of high rank, office, dignity, and piety, cast down, waylaid, and encompassed with enemies.

In this way they express "general sentiments" as really applicable to the case of the Messiah as to David. They were placed in similar circumstances. The same help was needed. The same expressions would convey their feelings. The same treatment was proper for their enemies. On this principle it was that David deemed his enemy, whoever he was, unworthy of his office, and desired that it should be given to another. In like manner, Judas had rendered himself unworthy of his office, and there was the same propriety that it should be given to another. And as the office had now become vacant by the death of Judas, and according to one declaration in the Psalms, so, according to another, it was proper that it should be conferred on some other person. The word rendered "office" in the Psalm means the care, charge, business, oversight of anything. It is a word applicable to magistrates, whose care it is to see that the laws are executed; and to military men who have charge of an army, or a part of an army.

In Job 10:12 it is rendered "thy visitation." In Numbers 4:16, "and to the office of Eleazar," etc. In the case of David it refers to those who were entrusted with military or other offices who had treacherously perverted them to persecute and oppose him, and who had thus shown themselves unworthy of the office. The Greek word which is used here, ἐπισκοπὴν episkopēn, is taken from the Septuagint, and means the same thing as the Hebrew. It is well rendered in the margin "office, or charge." It means charge or office in general, without in itself specifying of what kind. It is the concrete of the noun ἐπισκόπους episkopous, commonly translated "bishop," and means his office, charge, or duty. That word means simply having the oversight of anything, and as applied to the officers of the New Testament, it denotes merely "their having charge of the affairs of the church," without specifying the nature or the extent of their jurisdiction.

Hence, it is often interchanged with presbyter or elder, and denotes the discharge of the duties of the same office: Acts 20:28, "Take heed (presbyters or elders, Acts 20:17) to yourselves, and to all the flock over the which the Holy Spirit hath made you overseers" - ἐπισκόπους episkopous - bishops; Hebrews 12:15, "Looking diligently," etc. - ἐπισκοποῦντες episkopountes; Philippians 1:1, "with the bishops and deacons"; "Paul called presbyters bishops, for they had at that time the same name" (Theodoret, as quoted by Sehleusner); 1 Peter 5:2, "Feed the flock of God (that is, you who are elders, or presbyters, 1 Peter 5:1), taking the oversight thereof" - ἐπισκοποῦντες episkopountes. These passages show that the term in the New Testament designates the supervision or care which was exercised over the church, by whomsoever performed, without specifying the nature or extent of the jurisdiction. It is scarcely necessary to add that Peter here did not intend to affirm that Judas sustained any office corresponding to what is now commonly understood by the term "bishop."

20. his bishopric—or "charge." The words are a combination of Ps 69:25 and Ps 109:8; in which the apostle discerns a greater than David, and a worse than Ahithophel and his fellow conspirators against David. For it is written in the book of Psalms; viz. Psalm 69:25. What there is in general spoken by David concerning his enemies, is here applied particularly to Judas, who betrayed our Saviour; whose type David was, as Doeg was of Judas.

His bishopric; his charge or office, or prefecture, as of a shepherd over his flock. For it is written in the book of Psalms,.... In Psalm 69:25. These are the words of Peter, citing the Scripture he had said must be fulfilled, which the Holy Ghost, by David, had spoke concerning Judas:

let his habitation be desolate. The Arabic and Ethiopic versions render it, "his city"; meaning, perhaps, the city of Jerusalem; and which afterwards did become desolate, and was utterly destroyed:

and let no man dwell therein; in his habitation. The psalm, out of which these words are cited, is a psalm concerning the Messiah, and there are many passages cited out of it in the New Testament, and applied to him, or referred unto; see John 2:17 compared with Psalm 69:4 and what the psalmist says of the enemies of the Messiah in general, is applied by the apostle to Judas in particular. In the Hebrew text, in Psalm 69:25 the words are in the plural number, "let their habitation be desolate, and let none dwell in their tents"; and refer to all the enemies of Christ, the chief priests, elders of the people, Scribes and Pharisees, who covenanted with Judas to give him so much money to betray Christ into their hands; and who delivered him to the Roman governor, by whom, at their instigation, he was crucified; and particularly may well be thought to include Judas, who betrayed him to them; and therefore are very fitly interpreted of him: though not to be understood to the exclusion of the others, whose house was to be left desolate, and was left desolate, as our Lord predicted, Matthew 23:38. The first word in the Hebrew text rendered "habitation", signifies a very magnificent dwelling; it is sometimes translated a "castle", Genesis 25:16 and sometimes a "palace", Cant. 8:9, Ezekiel 25:4 and it is interpreted by "a palace", here, by several Jewish writers (s); and so may intend the dwelling places of the richer sort of Christ's enemies, as the palaces of the high priest, and of the prince, or president of the sanhedrim, and the stately houses of the members of it, of the chief priests and elders of the people, and of the Scribes and Pharisees; all which became desolate at the destruction of Jerusalem: the other word, rendered "tents", may design the cottages of the meaner sort of people, who, with united voices, cried aloud for the crucifixion of Christ; and which also shared the same fate when Jerusalem was destroyed: now inasmuch as Judas was of the meaner sort, the apostle here makes use of a word which signifies but a poor and mean habitation, though it is sometimes used of grander ones, and which seems to answer to the latter; for as there are two words in the original text expressive of habitation, he might choose which he would, and did choose that which was most pertinent in the application of the passage to Judas. However, a Jew has no reason to find fault with this version, since the Targum renders both words by "habitation", thus,

let their habitation be desolate, and in their habitations let no one dwell: where Judas's habitation was is not certain; but that he might have one as well as the Apostle John, is not at all improbable, and from hence seems evident:

and his bishopric let another take; which passage stands in Psalm 109:8 and is fitly applied to Judas, and was verified in him, who not only died a violent and infamous death, by which he was in consequence stripped of his office, as a bishop, or overseer; but another was to be put into it, invested with it, and exercise it; and therefore very pertinently does Peter produce it, his intention being to move the disciples to choose another in his room. These words are produced by the apostle, as if they were to be found in the same place with the preceding; whereas they stand in another psalm, as has been observed: and this is no unusual thing with the writers of the New Testament, to put several passages of Scripture together, as if they were in one place, when they are to be sought for in different places; an instance of this, among many, that might be mentioned, is in Romans 3:10 and this is a very common way of citing Scripture with the Jews. Surenhusius (t) has given a variety of instances, in proof of this, out of their writings, as in the margin (u), which the learned reader may consult and compare at leisure. The psalm, out of which this passage is cited, is not to be understood of David literally, and of what he met with from his enemies, and of his imprecations upon them, either Doeg the Edomite, as Kimchi interprets it, or Ahithophel, as others, but of the Messiah, with whom the whole agrees; against whom the mouth of the wicked Jews, and particularly of the deceitful Pharisees, were opened; and against whom the false witnesses spoke with lying tongues; and who, all of them, compassed him with words of hatred to take away his life, and acted a most ungenerous and ungrateful part; opposed him without a cause, and became his enemies for his love showed to them, both to soul and body, preaching the Gospel, and healing diseases, Psalm 109:2. The poverty and distress he submitted to; the griefs and sorrows which he bore; the fatigues he underwent at his examination; and the weakness of body he was then reduced to, as well as the reproach cast upon him on the cross, when his enemies shook their heads at him, are in a very lively manner described, Psalm 109:22 and whereas one of his enemies particularly is singled out from the rest, what is said concerning him, by way of imprecation, suits with Judas, and had its accomplishment in him, Psalm 109:6 who had a wicked man set over him, as over the rest of the Jews, Pilate, the Roman governor, a very wicked man; and at whose right hand Satan stood, as one of his council, as Aben Ezra interprets it, and put it into his heart to betray his master, and prompted him to it, and then accused him of it, and brought him to black despair for it; and who, when this affair was brought home to his own conscience, and there arraigned for it, was convicted and self-condemned, as he also will be at the general judgment; and as he found no place of mercy then, whatever prayers or entreaties he might make, so neither will he hereafter: his days were but few, being cut off in the prime of them, as may be concluded from the many years which some of his fellow Acts 54ed after him; and his bishopric, or office, as an apostle, was taken by another, even by Matthias, who was chosen in his room, of which we have an account in the following part of this chapter; for this is to be understood neither of his money, nor of his wife, nor of his own soul committed to his trust, as some of the Jewish writers (w) explain it; but of his apostleship, with which he was invested by Christ. The word signifies an oversight, care, or charge; and so the Hebrew word is rendered in Numbers 3:32 and designs any office, as the office of the priests and Levites in the house of God; see Numbers 4:16. Jarchi interprets it here by "his greatness", or "dignity"; and explains it by the Spanish word "provostia", an office of honour and authority, as this of being an apostle of Christ was; than which, a greater external dignity could not be enjoyed in the church of God, in which he has set first apostles, 1 Corinthians 12:28. That this psalm refers to Judas Iscariot, and to his affair, was so clear a point with the ancients, that they used to call it the Iscariotic Psalm. I lay no stress upon the observation some have made, that thirty curses are contained in it, the number of the pieces of silver for which he betrayed his master, since this may be thought to be too curious,

(s) Kimchi & Sol. ben Melech in Psal. 69. 25. R. Nathan. Concordant. (t) Biblos Katallages, p. 45, 46. (u) T. Bab Roshhoshana, fol. 4. 2. Beracot, fol. 13. 1. Sabbat, fol. 20. 1. Maccot, fol. 13. 2. & 16. 1. Tanchuma, fol. 17. 1, 4. & 25. 1, 4. (w) Aben Ezra, Kimchi, & Sol. ben Melech in loc.

For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his {s} bishoprick let another take.

(s) His office and ministry: David wrote these words against Doeg the King's herdsman: and these words shepherd, sheep, and flock are used with reference to the Church office and ministry, so that the Church and the offices are called by these names.

Acts 1:20. Γάρ] The tragic end of Judas was his withdrawal from the apostolic office, by which a new choice was now necessary. But both that withdrawal and this necessity are, as already indicated in Acts 1:16, to be demonstrated not as something accidental, but as divinely ordained.

The first passage is Psalm 69:26, freely quoted from memory, and with an intentional change of the plural (LXX. αὐτῶν), because its historical fulfilment is represented κατʼ ἐξοχήν in Judas. The second passage is Psalm 109:8, verbatim, after the LXX. Both passages contain curses against enemies of the theocracy, as the antitype of whom Judas here appears.

The ἔπαυλις is not that χωρίον which had become desolate by the death of Judas (Chrysostom, Oecumenius, and others; also Strauss, Hofmann, de Wette, Schneckenburger), but it corresponds to the parallel ἐπισκοπή, and as the χωρίον is not to be considered as belonging to Judas (see on Acts 1:18), the meaning is: “Let his farm, i.e. in the antitypical fulfilment of the saying in the Psalm, the apostolic office of Judas, become desolate, forsaken by its possessor, and non-existent, i.e. let him be gone, who has his dwelling therein.”

τὴν ἐπισκοπ.] the oversight (Lucian, D. D. xx. 8, frequently in the LXX. and Apocr.), the superintendence which he had to exercise, פְּקֻּרָּה, in the sense of the πλήρωσις: the apostolic office. Comp. 1 Timothy 3:1 (of the office of a bishop).Acts 1:20. The quotation is twofold, the first part from Psalm 69:26 (LXX, 68); in the LXX we have αὐτῶν, changed here into αὐτοῦ with reference to Judas, whilst ἐν τοῖς σκηνώμασιν is omitted and the words ἐν αὐτῇ, referring to ἔπαυλις, are added. The omission would make the application of the words more general than in the original, which related to the desolation of the encampment and tents of a nomadic tribe. The other part of the quotation is verbatim from Psalm 108:8 (109), called by the ancients the Iscariot Psalm. With the exception of Psalms 22, no Psalm is more frequently quoted in the N.T. than 69; cf. Psalm 108:9 with John 2:17; Psa 108:21 with Matthew 27:34, and with John 19:28; Psa 108:22-23 with Romans 11:9-10; and Psalm 108:9 with Romans 15:3. In these Psalms, as in the twenty-second Psalm, we see how the history of prophets and holy men of old, of a David or a Jeremiah, was typical of the history of the Son of man made perfect through suffering, and we know how our Lord Himself saw the fulfilment of the words of the suffering Psalmist Psalm 41:9) in the tragic events of His own life (John 13:18). So too St. Peter in the recent miserable end of the traitor sees another evidence, not only of the general truth, which the Psalmists learnt through suffering, that God rewarded His servants and that confusion awaited the unrighteous, but also another fulfilment in the case of Judas of the doom which the Psalmists of old had invoked upon the persecutors of the faithful servants of God. But we are not called upon to regard Psalms 109 as the Iscariot Psalm in all its details (see Perowne, Psalms, p. 538 (smaller edition)), or to forget, as Delitzsch reminds us, that the spirit of Elias is not that of the N.T. St. Peter, although he must have regarded the crime of Judas as a crime without a parallel, does not dwell upon his punishment, but passes at once to the duty incumbent upon the infant Church in view of the vacant Apostleship.—ἔπαυλις: by many commentators, both ancient and modern (Chrys., Oecum., so too Nösgen, Overbeck, Wendt, Blass, Holtzmann, Zöckler, Jüngst), this is referred to the χωρίον, which was rendered desolate by the death of Judas in it, on the ground that γάρ thus maintains its evident relation to what precedes. But if the two preceding verses are inserted by St. Luke, and form no part of St. Peter’s words, it would seem that ἔπαυλις must be regarded as parallel to ἐπισκοπή in the second quotation.—ἐπισκοπὴν: “his office,” R.V. (“overseership,” margin), so for the same word in LXX, Psalm 109:8, from which the quotation is made. In the LXX the word is used, Numbers 4:16, for the charge of the tabernacle. St. Peter uses the word ἐπίσκοπος in 1 Peter 2:25, and it is significant that there the translators of 1611 maintain the use of the word “bishop,” as here “bishoprick” (so R.V., “overseer,” margin), whilst they use “overseer” and “oversight” (ἐπισκοπή), Acts 20:28 and 1 Peter 5:2, where the reference is to the function of the elders or presbyters. The word ἐπισκοπή, of course, could not have its later ecclesiastical force, but the Apostolic office of Judas might well be described as one of oversight, and care of others; and it is significant that it is so described, and not only as a διακονία (see below on Acts 1:25, and on ἐπίσκοπος, Acts 20:28, note): “St. Peter would not have quoted the Psalm containing the expression ἐπισκοπή unless he had instinctively felt the word to be applicable to Judas’ position” (Canon Gore in Guardian, 16th March, 1898).20. The passages quoted by St Peter are from Psalm 69:25, where it is written “Let their habitation be desolate, and let none dwell in their tents;” and Psalm 109:8, “Let his days be few, and let another take his office.” St Peter changes the plural of the former verse into the singular in his quotation, for David was speaking of many enemies of his own, yet though Judas was the instrument through which the many enemies of Jesus wrought out their will, it is the punishment which came on the chief offender that St Peter is now desirous to illustrate and point to as a fulfilment of prophecy. The fulfilment in the case of the Jewish nation came at a later date, though their days as a nation were now few, and their destruction, when it came, as terrible as that of Judas.

Let his habitation be] Rather, become, or be made.

and his bishoprick] Now that this word has so restricted a meaning in English it is better to use the more general term office which is given in the margin. In Acts 1:25 this ministry is used of the same charge, and might be rendered this diaconate. A comma placed after the second and in this verse will make it clear that there are two quotations from different places. There is no contradiction between the two passages quoted by St Peter, for though the habitation of Judas is to become desolate, and have none dwelling therein, the office which he had been chosen to fill is still to be occupied, and the purpose of God in the choice of the twelve is not to be left incomplete through the offence of the traitor. And it is on the necessity for filling his place that St Peter immediately dwells, saying, For this reason must a new member be chosen. In one passage of the Psalmist the Spirit speaks of the vacancy in the Apostolic office through Iscariot’s transgression, in the other of the necessity for filling it up.Acts 1:20. Γενήθητο, κ.τ.λ.) Psalm 69:25 (26), LXX., γενηθήτω ἡ ἔπαυλις αὐτῶν αὐτῶν ἠρημωμένη, καὶ ἐν τοῖς σκηνώμασιν αὐτῶν μὴ ἔστω ὁ κατοικῶν.—ἔπαυλις) that is to say, οἴκημα εὐτελὲς, a mean dwelling, according to Eustathius.—αὐτοῦ, his) The Hebrew and LXX. have αὐτῶν, their. But it is understood of Judas as being included in the plural pronoun, to accord with the present purpose of the apostle. Justus Jonas remarks, “By the rejection of Judas, and the substituting of another, is indicated the casting away of the Jews, and of all who persecute Christ after He has been sent to them.”—[ἔρημος, desolate) This is the lot that falls to all things which the ungodly possess in the world.—V. g.]—μὴ ἔστω, let there not be) This was fulfilled when the field passed into a burying-place for strangers.—καἰ τὴνἓτερος) Psalm 109:8. So clearly the LXX.—ἓτερος, another) Matthias, as an individual, was not more plainly designated, and so occasion arose for recourse to a holy casting of lots.Verse 20. - Made desolate for desolate, A.V.; office (as in margin) for bishopric, A.V. The book of Psalms, one of the recognized divisions of the canonical Scriptures, as we find Luke 24:44, "The law of Moses, and the prophets, and the psalms," the last standing for the Hagiographa, of which it was the first and principal book. Here, however, as in Luke 20:42, it may rather mean the Book of Psalms proper. (For similar quotations from the Psalms, see Acts 13:33-35; Hebrews 1, 2, 3, 4, 5, 10, etc.) His office let another take. Bishop being the English transliteration of ἐπίσκοπος, bishopric is, of course, the literal rendering of ἐπισκοπή; if taken in its wider and more general sense, as in the well-known work of Archdeacon Evans? "the bishopric of souls." This same office is called a διακονία (a deaconship), and ἀποστολὴ (an apostleship) in vers. 17 and 25. So St. Paul cells himself διάκονος (a minister) in Ephesians 3:7; Colossians 1:23, 25, etc. So the presbyters of the Church are called bishops (Acts 20:17, 28; 1 Timothy 1:1, 2. etc.). The ecclesiastical names for the different offices in the Church only acquired their distinctive use later, and by the gradual growth of custom. In the Septuagint, ἐπισκοπή answers to the Hebrew פְקֻדָּה, A.V., "oversight" (Numbers 3:32; Numbers 4:16, etc.). Habitation (ἔπαυλις)

Only here in New Testament. The word is used in classical Greek of a place for cattle. So Herodotus (i., 111): "The herdsman took the child in his arms, and went back the way he had come, till he reached the fold" (ἔπαυλιν). Also of farm-building, a country-house.

Bishopric (ἐπισκοπήν)

See on 1 Peter 2:12. Rev., better, office, with overseership in margin. Compare Luke 19:44.

Another (ἕτερος)

And different person. See on Acts 2:4.

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