Albert Barnes Commentary Acts 1:20

"For it is written in the book of Psalms, Let his habitation be made desolate, And let no man dwell therein: and, His office let another take." — Acts 1:20 (ASV)

For it is written, etc. See Psalm 69:26. 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. 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 says, “Let no men dwell in their tents.” The reference to the tents is omitted in the quotation. The term habitation, in the Psalm, evidently means 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 discomfited, overthrown, and his dwelling-place given up to desolation.

It is quite remarkable that this Psalm is repeatedly quoted as referring to the Messiah. For example, Psalms 69:9, “The zeal of your house has eaten me up,” is expressly applied to Christ in John 2:17.

Also, Psalms 69:21 says, “They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.” This describes what was done to Jesus on the cross (Matthew 27:34).

The whole Psalm is expressive of deep sorrow—of persecution, contempt, weeping, and being forsaken—and is throughout applicable to the Messiah. Remarkably, not a single expression must necessarily be 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 Psalm 69:25 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, Peter’s application of the passage to Judas 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 Psalms 6, 22, 25, 38, and 42. 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: surrounded by similar enemies, persecuted in the same manner.

They are expressive of high rank, office, dignity, and piety—cast down, waylaid, and surrounded by enemies. In this way, they express general sentiments as much 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, 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, 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 responsibility 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. For instance, in Job 10:12, it is rendered “thy visitation” (meaning your care); in Numbers 4:16, it appears in the phrase “and to the office of Eleazar,” etc., and it is also found in 2 Kings 11:18.

In the case of David, it refers to those who were entrusted with military or other offices and who had treacherously perverted them to persecute and oppose him, thus showing themselves unworthy of the office. The Greek word used here—episkophn—is taken from the Septuagint and means the same thing as the Hebrew word.

It is well rendered in the margin as “office, or charge.” It means a charge or office of any kind, without in itself specifying what kind. It is the concrete form of the noun episkopov (commonly translated “bishop”), and means his office, charge, or duty.

That word simply designates having the oversight of anything. 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 expresses the discharge of the duties of the same office.

For example, in Acts 20:28: “Take heed (presbyters or elders, Acts 1:17) therefore to yourselves, and to all the flock, over which the Holy Ghost has made you overseers”—episkopouv—bishops.

In Hebrews 12:15: “Looking diligently,” etc.—episkopountev.

In Philippians 1:1: “with the bishops and deacons.”

Theodoret, as quoted by Schleusner, says, “Paul called presbyters, bishops; for they had at that time the same name.”

And in 1 Peter 5:2: “Feed the flock of God, (i.e., you who are elders, or presbyters, 1 Peter 5:1) taking the oversight thereof,”—episkopountev.

These passages show that the term in the New Testament designates the supervision or care that was exercised over the church, by whomever 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 held any office corresponding to what is now commonly understood by the term “bishop.”