Acts 1:25
Verse
Context
Sermons
Joseph Parker
Harry IronsideSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
That he may take part of this ministry, etc. - Instead of τον κληρον, the lot, which we translate part, τον τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of Matthai's MSS., read δικαιον, just - that he might go to his just or proper place. This verse has been variously expounded: 1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas. 2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased. 3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in Num 24:25 : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment. 4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecc 3:20 : All go unto One Place: all are of the dust, and all turn to dust again. But, 5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas's own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His Own reward, τον ιδιον μισθον, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter.
Jamieson-Fausset-Brown Bible Commentary
that he might go to his own place--A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.
John Gill Bible Commentary
That he may take part of this ministry and apostleship,.... Of the ministry of the apostles, or of the apostolical ministration; which lay in preaching the Gospel, administering ordinances, planting churches, and working miracles; and which part, lot, or inheritance, Judas had; see Act 1:17. And from which Judas by transgression fell; by betraying his Lord, whose apostle he was, he was turned out of his office, and had no longer part in the apostolical ministry: that he might go to his own place; which may be understood of Judas, and of his going to hell, as the just punishment of his sin; which is commonly so called by the Jews, who often explain this phrase, "his place", by hell; as when it is said of Laban, Gen 31:55 that he "returned to his place", it intimates, say they (d), that he returned to his place, which was prepared for him in hell; and so likewise when it is said of Balaam, Num 24:25 that he "returned to his place", they observe (e), that "he did not return from his evil way, but returned to his place; and so intimates by saying, to his place, that which was prepared for him in hell, as the Rabbins of blessed memory say (f); "they came everyone from his own place", Job 2:11 a man from his house, a man from his country it is not written, but a man from his place, which was prepared for him in hell; and because they came to show mercy to Job, they were delivered from hell, and became worthy of the world to come; and so here, and "he returned to his place", , "which was prepared for him in hell". And another of their writers (g), on the same passage, has this remark, and he returned to his place, and he does not say, "he went on his way, for he was driven out of his way, and went down to hell. And agreeably to what is said of Job's friends, the Targumist on Job 2:11 paraphrases the words thus, "and there came a man, or everyone from his place, and by this merit they were delivered from the place, prepared for them in hell. And which place the same Targumist on Job 8:4 calls , "the place of their rebellion"; that is, procured by it: and so Judas's own place was what he had merited by his sin, and was righteously appointed for him; and though it was not peculiar to him, but common to all impenitent sinners, yet very proper for him, as a betrayer; for it is a settled point with the Jews (h), that "he that betrays an Israelite into the hands of the Gentiles (so Judas betrayed his master), whether in his body, or in his substance, has no part in the world to come. This clause is by some understood not of Judas, but of Matthias, or of him that was to come in the room of Judas; and by "his own place" it is thought is meant, the "part of the ministry and apostleship", in the former clause, and which the Alexandrian copy reads, "the place of this ministry", he was to take; and now Judas by his iniquity falling from it, made way for another, for Matthias to go to his own place, which God had in his counsel and purposes designed for him; or "into his place", as the Syriac and Arabic versions render it; that is, into the place of Judas, to take his place among the apostles, in his room and stead: the Alexandrian copy reads, "into that righteous place", (d) Tzeror Hammor, fol. 43. 2. (e) Ib. fol. 127. 1. (f) Vid. Midrash Kohelet, fol. 74. 3. (g) Baal Hatturim in Numb. xxiv. 25. (h) Maimon. Hilchot Chobel, &c. c. 8. sect. 9.
Acts 1:25
Matthias Replaces Judas
24And they prayed, “Lord, You know everyone’s heart. Show us which of these two You have chosen25to take up this ministry and apostleship, which Judas abandoned to go to his rightful place.”
- Scripture
- Sermons
- Commentary
Judas Iscariot: A Study in Character
By Joseph Parker1MAT 12:32MAT 26:14MAT 26:24MAT 27:3JHN 6:70JHN 12:6JHN 17:12JHN 18:8ACT 1:25Joseph Parker preaches about the character of Judas Iscariot, challenging the congregation to reflect on the possibility of harboring monstrous and vile traits within themselves. He delves into the complexity of Judas' nature, emphasizing that even the most intellectual and influential individuals can fall into betrayal. Parker urges self-reflection, warning against the dangers of intellectual sagacity without spiritual grounding, highlighting the importance of humility, prayer, and closeness to God in leadership roles within the church.
Hopeless Repentance
By Harry Ironside0RepentanceConsequences of SinMAT 10:2ACT 1:25Harry Ironside delivers a poignant sermon on the tragic story of Judas Iscariot, emphasizing the depth of his betrayal after being a close disciple of Jesus for three years. Ironside highlights that Judas's remorse was not true repentance but rather a regret for the consequences of his actions, leading to his ultimate despair and suicide. He warns that Judas's fate serves as a dire reminder of the dangers of rejecting God's grace and the permanence of one's character choices. The sermon underscores the distinction between remorse and genuine repentance, illustrating that true repentance involves turning to God rather than merely feeling regret. Ironside concludes with a sobering reflection on the eternal consequences of sin and the importance of seeking true redemption while grace is still available.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
That he may take part of this ministry, etc. - Instead of τον κληρον, the lot, which we translate part, τον τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of Matthai's MSS., read δικαιον, just - that he might go to his just or proper place. This verse has been variously expounded: 1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas. 2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased. 3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in Num 24:25 : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment. 4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecc 3:20 : All go unto One Place: all are of the dust, and all turn to dust again. But, 5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas's own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His Own reward, τον ιδιον μισθον, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter.
Jamieson-Fausset-Brown Bible Commentary
that he might go to his own place--A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.
John Gill Bible Commentary
That he may take part of this ministry and apostleship,.... Of the ministry of the apostles, or of the apostolical ministration; which lay in preaching the Gospel, administering ordinances, planting churches, and working miracles; and which part, lot, or inheritance, Judas had; see Act 1:17. And from which Judas by transgression fell; by betraying his Lord, whose apostle he was, he was turned out of his office, and had no longer part in the apostolical ministry: that he might go to his own place; which may be understood of Judas, and of his going to hell, as the just punishment of his sin; which is commonly so called by the Jews, who often explain this phrase, "his place", by hell; as when it is said of Laban, Gen 31:55 that he "returned to his place", it intimates, say they (d), that he returned to his place, which was prepared for him in hell; and so likewise when it is said of Balaam, Num 24:25 that he "returned to his place", they observe (e), that "he did not return from his evil way, but returned to his place; and so intimates by saying, to his place, that which was prepared for him in hell, as the Rabbins of blessed memory say (f); "they came everyone from his own place", Job 2:11 a man from his house, a man from his country it is not written, but a man from his place, which was prepared for him in hell; and because they came to show mercy to Job, they were delivered from hell, and became worthy of the world to come; and so here, and "he returned to his place", , "which was prepared for him in hell". And another of their writers (g), on the same passage, has this remark, and he returned to his place, and he does not say, "he went on his way, for he was driven out of his way, and went down to hell. And agreeably to what is said of Job's friends, the Targumist on Job 2:11 paraphrases the words thus, "and there came a man, or everyone from his place, and by this merit they were delivered from the place, prepared for them in hell. And which place the same Targumist on Job 8:4 calls , "the place of their rebellion"; that is, procured by it: and so Judas's own place was what he had merited by his sin, and was righteously appointed for him; and though it was not peculiar to him, but common to all impenitent sinners, yet very proper for him, as a betrayer; for it is a settled point with the Jews (h), that "he that betrays an Israelite into the hands of the Gentiles (so Judas betrayed his master), whether in his body, or in his substance, has no part in the world to come. This clause is by some understood not of Judas, but of Matthias, or of him that was to come in the room of Judas; and by "his own place" it is thought is meant, the "part of the ministry and apostleship", in the former clause, and which the Alexandrian copy reads, "the place of this ministry", he was to take; and now Judas by his iniquity falling from it, made way for another, for Matthias to go to his own place, which God had in his counsel and purposes designed for him; or "into his place", as the Syriac and Arabic versions render it; that is, into the place of Judas, to take his place among the apostles, in his room and stead: the Alexandrian copy reads, "into that righteous place", (d) Tzeror Hammor, fol. 43. 2. (e) Ib. fol. 127. 1. (f) Vid. Midrash Kohelet, fol. 74. 3. (g) Baal Hatturim in Numb. xxiv. 25. (h) Maimon. Hilchot Chobel, &c. c. 8. sect. 9.