Armenia in comments -- Book: Acts (tActs) Գործք
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tActs 1::19 It was known unto all the dwellers at Jerusalem - The repentance of Judas, his dying testimony in behalf of our Lord's innocence, and his tragical death, were publicly known, as was also the transaction about the purchase of the field, and hence arose the name by which at was publicly known. These circumstances must have lessened the credit of the chief priests, and have prepared the public mind to receive the Gospel of the kingdom, when preached to them after the day of pentecost.
That field is called in their proper tongue, Aceldama - This proper tongue was not the Hebrew; that had long ceased to be the proper tongue in Palestine: it was a sort of Chald:aio-Syriac which was commonly spoken. The word in the Syriac version is chacal-demo, and literally signifies the field of blood; because it was bought by the price of the life or blood of the Lord Jesus. Acts 1:20
tActs 1::19 It was known ... - , Mat 27:8. The scene in the temple; the acts of the priests in purchasing the field, etc., would make it known; and the name of the field would preserve the memory of the guilt of Judas.
Their proper tongue - The language spoken by the Jews the Syro-Chald:aic.
Aceldama - This is composed of two Syro-Chald:aic words, and means literally, the field of blood. Acts 1:20 tActs 1::25 That he may take part of this ministry - The word rendered "part" - κλῆρον klēron - is the same which in the next verse is rendered lots. It properly means a lot or portion the portion divided to a man, or assigned to him by casting lots; and also the instrument or means by which the lot is determined. The former is its meaning here; the office, or portion of apostolic work, which would fall to him by taking the place of Judas.
Ministry and apostleship - This is an instance of the figure of speech hendiadys, when two words are used to express one thing. It means the apostolic ministry. See instances in Gen 1:14, "Let them be for signs and for seasons," that is, signs of seasons; Act 23:6, "Hope and resurrection of the dead," that is, hope of the resurrection of the dead.
From which Judas by transgression fell - Literally, went aside - παρέβη parebē - "as opposed to the idea of adhering faithfully to the character and service which his apostleship required of him" (Prof. Hackett). The transgression referred to was his treason and suicide.
That he might go to his own place - These words by different interpreters have been referred both to Matthias and Judas. Those who refer them to Matthias say that they mean that Judas fell that Matthias might go to his own place, that is, to a place for which he was suited, or well qualified. But to this there are many objections:
1. The apostolic office could with no propriety be called, in reference to Matthias, his own place, until it was actually conferred upon him.
2. There is no instance in which the expression to go to his own place is applied to a successor in office.
3. It is not true that the design or reason why Judas fell was to make way for another. He fell by his crimes; his avarice, his voluntary and enormous wickedness.
4. The former part of the sentence contains this sentiment: "Another must be appointed to this office which the death of Judas has made vacant." If this expression, "that he might go," etc., refers to the successor of Judas, it expresses the same sentiment, but more obscurely.
5. The obvious and natural meaning of the phrase is to refer it to Judas. But those who suppose that it refers to Judas differ greatly about its meaning. Some suppose that it refers to his own house, and that the meaning is, that he left the apostolic office to return to his own house; and they appeal to Num 24:25. But it is not true that Judas did this; nor is there the least proof that it was his design. Others refer it to the grave, as the place of man, where all must lie; and particularly as an ignominious place where it was proper that a traitor like Judas should lie. But there is no example where the word "place" is used in this sense, nor is there an instance where a man, by being buried, is said to return to his own or proper place. Others have supposed that the manner of his death by hanging is referred to as his own or his proper place. But this interpretation is evidently an unnatural and forced one. The word "place" cannot be applied to an act of self-murder. It denotes "habitation, abode, situation in which to remain"; not an act. These are the only interpretations of the passage which can be suggested, except the common one of referring it to the abode of Judas in the world of woe. This might be said to be his own, as he had prepared himself for it, and as it was proper that he who betrayed his Lord should dwell there. This interpretation may be defended by the following considerations:
1. It is the obvious and natural meaning of the words. It commends itself by its simplicity and its evident connection with the context. It has in all ages been the common interpretation; nor has any other been adopted, except in cases where there was a theory to be defended about future punishment. Unless people had previously made up their minds not to believe in future punishment, no one would ever have thought of any other interpretation. This fact alone throws strong light on the meaning of the passage.
2. It accords with the crimes of Judas, and with all that we know of him. What the future doom of Judas would be was not unknown to the apostles. Jesus Christ had expressly declared this - "it had been good for that man if he had not been born"; a declaration which could not be true if, after any limited period of suffering, he was at last admitted to eternal happiness. See Mat 26:24, and the notes on that place. This declaration was made in the presence of the eleven apostles, at the institution of the Lord's Supper, and at a time when their attention was absorbed with deep interest in what Christ said; and it was therefore a declaration which they would not be likely to forget. As they knew the fate of Judas beforehand, nothing was more natural for them than to speak of it familiarly as a thing which had actually occurred when he betrayed his Lord and hung himself.
3. The expression "to go to his own place" is one which is used by the ancient writers to denote "going to an eternal destiny." Thus, the Jewish Tract, Baal Turim, on Num 24:25, says, "Balaam went to his own place, that is, to Gehenna," to hell. Thus, the Targum, or Chald:ee Paraphrase on Ecc 6:6, says," Although the days of a man's life were two thousand years, and he did not study the Law, and do justice, in the day of his death his soul shall descend to hell, to the one place where all sinners go." Thus, Ignatius in the Epistle to the Magnesians says, "Because all things have an end, the two things death and life shall lie down together, and each one shall go to his own place." The phrase his own place means the place or abode which was suited for him, which was his appropriate home.
Judas was not in a place which befitted his character when he was an apostle; he was not in such a place in the church; he would not be in heaven. Hell was the only place which was suited to the man of avarice and of treason. And if this be the true interpretation of this passage, then it follows:
1. That there will be such a thing as future, eternal punishment. There is certainly one man in hell, and ever will be. If there is one there, for the same reason there may be others. All objections to the doctrine are removed by this single fact; and it cannot be true that all people will be saved.
2. Each individual in eternity will find his own proper place. The punishment of hell is not an arbitrary appointment. Every man will go to the place for which his character is suited. The hypocrite is not suited for heaven. The man of pride, and avarice, and pollution, and falsehood, is not suited for heaven. The place adapted to such people is hell; and the design of the judgment will be to assign to each individual his proper abode in the eternal world. It would not be fit that the holy and pure should dwell forever in the same place with the unholy and impure; and the Lord Jesus will come to assign to each his appropriate eternal habitation.
3. The sinner will have no cause of complaint. If he is assigned to his proper place, he cannot complain. If he is unfit for heaven, he cannot complain that he is excluded. And if his character and feelings are such as make it proper that he should find his eternal abode among the enemies of God, then he must expect that a God of justice and equity will assign him such a doom. But,
4. This will not alleviate his pain; it will deepen his woe. He will have the eternal consciousness that that, and that only, is his place - the abode for which he is suited. The prison is no less dreadful because a man is conscious that he deserves it. The gallows is not the less terrible because the man knows that he deserves to die. And the consciousness of the sinner that he is unfit for heaven; that there is not a solitary soul there with whom he could have sympathy or friendship; that he is fit for hell, and hell only, will be an ingredient of eternal bitterness in the cup of woe that awaits him. Let not the sinner then hope to escape; for God will assuredly appoint his residence in that world to which his character here is adapted.
The character and end of Judas is one of the most important and instructive things in history. It teaches us:
1. That Christ may employ wicked men for important purposes in his kingdom. See the notes on Act 1:17. He does no violence to their freedom; he permits them to act as they please, but brings important ends out of their conduct. One of the most conclusive arguments for the pure character of Jesus Christ is drawn from the silent testimony of Judas.
2. The character of Judas was eminently base and wicked. He was influenced by one of the worst human passions; and yet he concealed it from all the apostles. It was remarkable that any man should have thought of making money in such a band of men; but avarice will show itself everywhere.
3. We see the effects of covetousness in the church. It led to the betraying of Jesus Christ, and to his death; and it has often betrayed the cause of pure religion since. There is no single human passion that has done so much evil in the church of God as this. It may be consistent with external decency and order, and in accordance with the principles on which the world acts, and which it approves, and it may therefore be indulged without disgrace, while open and acknowledged vices would expose their possessors to shame and ruin. And yet it paralyses and betrays religion probably more than any single propensity of man.
4. The character of an avaricious man in the church will be developed. Opportunities will occur when it will be seen and known by what principle he is influenced. So it was with Achan Jos 7:21; so it was with Judas; and so it will be with all. Occasions will occur which will test the character, and show what manner of spirit a man is of. Every appeal to a man's benevolence, every call upon his charity, shows what spirit influences him - whether he is actuated by the love of gold, or by the love of Christ and his cause. Acts 1:26
tActs 1::19
And it was known unto all the dwellers at Jerusalem,.... As that he betrayed Jesus of Nazareth into the hands of the chief priests, for thirty pieces of silver; that this was the reward of his iniquity; and that with this a field was purchased for the burying of strangers in; and that he died in such a miserable way: there was scarce an inhabitant in Jerusalem but knew all this, insomuch as that field is called in their proper tongue; or "in their own dialect", the "Jerusalem dialect", Which was now Chald:ee, or Syriac; and such is the word that follows, "Aceldama; that is to say, the field of blood": because it was bought with the price of Christ's blood: and if, as some say, Judas hanged him self here, or was thrown headlong here by Satan, and that this was the place where his bowels gushed out; then it may be likewise so called, because it was sprinkled with his blood. It is called in the Alexandrian copy "Acheldamach"; and often by Jerom (p) "Acheldemach", but very wrongly; for not "Demach", but "Dema", in the Syriac and Chald:ee dialect, signifies "blood"; which Peter calls the dialect of the inhabitants of Jerusalem, being now spoken by them, in distinction from the Galilean dialect used by him; which, it is plain, was different from the Jerusalem dialect by what is said, Mar 14:70. This field, as it is reported by some, was by the appointment of the Empress Helena compassed about with four walls, in the manner of a tower, upon the top of which are seven distinct doors, like windows, by which the dead bodies of Christians are let down into it; and that it is fifty feet wide, and seventy two long: it stands not far from the valley of Himom, and is upon the south side of Mount Zion, where, as Jerom says (q), it was showed in his time. Masius (r) affirms, there was a very high mountain near Jerusalem, called Mount Aceldema, from the adjacent field, which was bought with the price of Christ's blood, to bury strangers in, (p) Comment. in Psal. 108. fol. 73. D. & de locis Hebraicis, fol. 89. C. & 95. H. & de Nominibus Hebraicis, fol. 105. H. (q) De locis Hebraicis, ib. (r) Comment. in Josuam, p. 283. Acts 1:20
tActs 1::12 We are here told, I. Whence Christ ascended - from the mount of Olives (Act 1:12), from that part of it where the town of Bethany stood, Luk 24:50. There he began his sufferings (Luk 22:39), and therefore there he rolled away the reproach of them by his glorious ascension, and thus showed that his passion and his ascension had the same reference and tendency. Thus would he enter upon his kingdom in the sight of Jerusalem, and of those undutiful ungrateful citizens of his that would not have him to reign over them. It was prophesied of him (Zac 14:4), That his feet should stand upon the mount of Olives, which is before Jerusalem, should stand last there; and presently it follows, The mount of Olives shall cleave in two. From the mount of Olives he ascended who is the good olive-tree, whence we receive the unction, Zac 4:12; Rom 11:24. This mount is here said to be near Jerusalem, a sabbath day's journey from it, that is, a little way; no further than devout people used to walk out on a sabbath evening, after the public worship was over, for meditation. Some reckon it a thousand paces, others two thousand cubits; some seven furlongs, others eight. Bethany indeed was fifteen furlongs from Jerusalem (Joh 11:18), but that part of the mount of Olives which was next to Jerusalem, whence Christ began to ride in triumph, was but seven or eight furlongs off. The Chald:ee paraphrast on Ruth 1 says, We are commanded to keep the sabbaths and the holy days, so as not to go above two thousand cubits, which they build upon Jos 3:4, where, in their march through Jordan, the space between them and the ark was to be two thousand cubits. God had not then thus limited them, but they limited themselves; and thus far it is a rule to us, not to journey on the sabbath any more than in order to the sabbath work; and as far as is necessary to this we are not only allowed, but enjoined, Kg2 4:23.
II. Whither the disciples returned: They came to Jerusalem, according to their Master's appointment, though there they were in the midst of enemies; but it should seem that though immediately after Christ's resurrection they were watched, and were in fear of the Jews, yet after it was known that they were gone into Galilee no notice was taken of their return to Jerusalem, nor any further search made for them. God can find out hiding-places for his people in the midst of their enemies, and so influence Saul that he shall not seek for David any more. At Jerusalem they went up into an upper room, and there abode; not that they all lodged and dieted together in one room, but there they assembled every day, and spent time together in religious exercises, in expectation of the descent of the Spirit. Divers conjectures the learned have about this upper room. Some think it was one of the upper rooms in the temple; but it cannot be thought that the chief priests, who had the letting of these rooms, would suffer Christ's disciples constantly to reside in any of them. It was said indeed, by the same historian, that they were continually in the temple (Luk 24:53), but that was in the courts of the temple, at the hours of prayer, where they could not be hindered from attending; but, it should seem, this upper room was in a private house. Mr. Gregory, of Oxford, is of this opinion, and quotes a Syriac scholiast upon this place, who says that it was the same upper room in which they had eaten the passover; and though that was called anōgeon, this huperōon, both may signify the same. "Whether," says he, "it was in the house of St. John the evangelist, as Euodius delivered, or that of Mary the mother of John Mark, as others have collected, cannot be certain." Notes, ch. 12.
III. Who the disciples were, that kept together. The eleven apostles are here named (Act 1:13), so is Mary the mother of our Lord (Act 1:14), and it is the last time that ever any mention is made of her in the scriptures. There were others that are here said to be the brethren of our Lord, his kinsmen according to the flesh; and, to make up the hundred and twenty spoken of (Act 1:15), we may suppose that all or most of the seventy disciples were with them, that were associates with the apostles, and were employed as evangelists.
IV. How they spent their time: They all continued with one accord in prayer and supplication. Observe, 1. They prayed, and made supplication. All God's people are praying people, and give themselves to prayer. It was now a time of trouble and danger with the disciples of Christ; they were as sheep in the midst of wolves; and, Is any afflicted? Let him pray; this will silence cares and fears. They had new work before them, great work, and, before they entered upon it, they were instant in prayer to God for his presence with them in it. Before they were first sent forth Christ spent time in prayer for them, and now they spent time in prayer for themselves. They were waiting for the descent of the Spirit upon them, and therefore abounded thus in prayer. The Spirit descended upon our Saviour when he was praying, Luk 3:21. Those are in the best frame to receive spiritual blessings that are in a praying frame. Christ had promised now shortly to send the Holy Ghost; now this promise was not to supersede prayer, but to quicken and encourage it. God will be enquired of for promised mercies, and the nearer the performance seems to be the more earnest we should be in prayer for it. 2. They continued in prayer, spent much time in it, more than ordinary, prayed frequently, and were long in prayer. They never missed an hour of prayer; they resolved to persevere herein till the Holy Ghost came, according to the promise, to pray, and not to faint. It is said (Luk 24:53), They were praising and blessing God; here, They continued in prayer and supplication; for as praise for the promise is a decent way of begging for the performance, and praise for former mercy of begging further mercy, so, in seeking to God, we give him the glory of the mercy and grace which we have found in him. 3. They did this with one accord. This intimates that they were together in holy love, and that there was no quarrel nor discord among them; and those who so keep the unity of the Spirit in the bond of peace are best prepared to receive the comforts of the Holy Ghost. It also intimates their worthy concurrence in the supplications that were made; though but one spoke, they all prayed, and if, when two agree to ask, it shall be done for them, much more when many agree in the same petition. See Mat 18:19. Acts 1:15