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Selected Verse: Acts 1:20 - King James

Verse	Translation	Text
Ac 1:20	King James	For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
his bishopric--or "charge." The words are a combination of Psa 69:25 and Psa 109:8; in which the apostle discerns a greater than David, and a worse than Ahithophel and his fellow conspirators against David.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

his bishopric--or "charge." The words are a combination of Psa 69:25 and Psa 109:8; in which the apostle discerns a greater than David, and a worse than Ahithophel and his fellow conspirators against David.

Notes on the Bible, by Albert Barnes, [1834]
For it is written ... - See Psa 69:25. This is the prediction doubtless to which Peter refers in Act 1:16. The intermediate passage in Act 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: Psa 69:9, "The zeal of thine house hath eaten me up," expressly applied to Christ in Joh 2:17, Joh 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, Mat 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 Act 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 Psa 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 Psa 6:1-10; Ps. 22; Ps. 25; Ps. 38; Psa 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 Num 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: Act 20:28, "Take heed (presbyters or elders, Act 20:17) to yourselves, and to all the flock over the which the Holy Spirit hath made you overseers" - ἐπισκόπους episkopous - bishops; Heb 12:15, "Looking diligently," etc. - ἐπισκοποῦντες episkopountes; Phi 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); Pe1 5:2, "Feed the flock of God (that is, you who are elders, or presbyters, Pe1 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."

Notes on the Bible, by Albert Barnes, [1834]

For it is written ... - See Psa 69:25. This is the prediction doubtless to which Peter refers in Act 1:16. The intermediate passage in Act 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: Psa 69:9, "The zeal of thine house hath eaten me up," expressly applied to Christ in Joh 2:17, Joh 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, Mat 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 Act 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 Psa 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 Psa 6:1-10; Ps. 22; Ps. 25; Ps. 38; Psa 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 Num 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: Act 20:28, "Take heed (presbyters or elders, Act 20:17) to yourselves, and to all the flock over the which the Holy Spirit hath made you overseers" - ἐπισκόπους episkopous - bishops; Heb 12:15, "Looking diligently," etc. - ἐπισκοποῦντες episkopountes; Phi 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); Pe1 5:2, "Feed the flock of God (that is, you who are elders, or presbyters, Pe1 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."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
bishoprick (Greek, "episkopē", "overseership"). See "elders". (See Scofield) - (Tit 1:5).

Vincent's Word Studies, by Marvin R. Vincent [1886]
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 Pe1 2:12. Rev., better, office, with overseership in margin. Compare Luk 19:44. Another (ἕτερος) And different person. See on Act 2:4.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
His bishopric - That is, his apostleship. Psa 69:25.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For it is written in the book of Psalms - The places usually referred to are Psa 69:25 : Let their habitation be desolate, and let none dwell in their tents. And Psa 109:8 : Let his days be few, and let another take his office, פקדתו pekudato, his overseership, his charge of visitation or superintendence, translated by the Septuagint, την επισκοπην, Vulgate, episcopatum; and We, following both, bishopric, but not with sufficient propriety, for surely the office or charge of Judas was widely different from what we call bishopric, the diocess, estate, and emoluments of a bishop. Επισκοπος, episcopos, which was corrupted by our Saxon ancestors into biscop, and by us into bishop, signifies literally an overseer or superintendent, from επι, over, and σκεπτομαι, I see, a person who had the inspection, overseeing, or superintendence of others. The ancient επισκοποι were persons who had the care of different congregations of the Church of Christ; who traveled, preached, enforced the discipline of the Church, and took care to prevent false doctrines, heresies, etc. Those who still deserve this title, and it is an august and noble one, walk by the same rule, and mind the same thing. Επισκοπος, episcopus, or bishop, is a scriptural and sacred title; was gloriously supported in the primitive Church; and many to the present day are not less ornaments to the title, than the title is ornamental to them. The best defenses of the truth of God, and the Protestant faith, are in the works of the bishops of the British Churches. The words quoted from the Psalms were originally spoken against the enemies of David; and as David, in certain particulars, was a type of Christ, the words are applied to him in an especial manner who had sinned against his own soul and the life of his Master.

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⁸ Let his days be few; and let another take his office.

²⁵ Let their habitation be desolate; and let none dwell in their tents.

¹ The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

² Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;

¹ Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

¹⁵ Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

¹⁷ And from Miletus he sent to Ephesus, and called the elders of the church.

²⁸ Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

¹⁶ And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof.

¹² Thou hast granted me life and favour, and thy visitation hath preserved my spirit.

¹ To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God.
² My soul thirsteth for God, for the living God: when shall I come and appear before God?
³ My tears have been my meat day and night, while they continually say unto me, Where is thy God?
⁴ When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
⁵ Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.
⁶ O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
⁷ Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.
⁸ Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.
⁹ I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?
¹⁰ As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?
¹¹ Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.

¹ To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
² Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
³ My soul is also sore vexed: but thou, O LORD, how long?
⁴ Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
⁵ For in death there is no remembrance of thee: in the grave who shall give thee thanks?
⁶ I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
⁷ Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
⁸ Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
⁹ The LORD hath heard my supplication; the LORD will receive my prayer.
¹⁰ Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

⁸ Let his days be few; and let another take his office.

²⁵ That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.

³⁴ They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

²¹ But he spake of the temple of his body.

¹⁷ And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

⁹ For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.

¹⁸ Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.
¹⁹ And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.

¹⁶ Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

²⁵ Let their habitation be desolate; and let none dwell in their tents.

⁵ For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

⁴ And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

⁴⁴ And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

¹² Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

²⁵ Let their habitation be desolate; and let none dwell in their tents.

⁸ Let his days be few; and let another take his office.

²⁵ Let their habitation be desolate; and let none dwell in their tents.