Acts 1:16

Act_1:16-20

Men and brethren, this Scripture must needs have been fulfilled … concerning Judas.

The subserviency of crime to the purposes of God

We know not a more remarkable expression than The wrath of man shall praise Thee, the remainder of wrath shalt Thou restrain. The manner in which God overrules wickedness, and by which crime is as much an instrument in His hands as obedience, evidences our Makers greatness as well as His unlimited dominion. God is able to reckon with thorough certainty upon the commission of a crime, and yet leave men quite free in the commission. We are so accustomed to denounce the traitor for his crime, that we are apt to overlook the important ends which are eventually subserved. It will be our object to exhibit generally the testimony to Christianity which is furnished by the treason of Judas.

I. Let us premise one or two observations upon the character of Judas; for bad as this was, it may by possibility be misrepresented. We see no reason to believe that Judas had any design on the life of his Master, for, seeing the consequences of his treachery, he was tern with mortification and remorse. He might have supposed it highly improbable that, by placing Christ in the hands of His enemies, he would have been instrumental in His death; for the Jews had then no legal power of putting to death; and it was not likely that the Romans would pay attention to their accusations. Judas then may have calculated that all that could be done to Christ would be putting some restraint upon His person, and preventing Him from further propagating the religion, by whose precepts he himself was condemned.

II. We shall proceed, on this supposition, in tracing the ends which the treachery subserved. You may imagine that the traitor seized a favourable opportunity of indulging his avarice, and of stopping the diffusion of a religion, which, as a money-grasping man, he must have cordially disliked, Now, if he had been possessed of any information which at all tended to invalidate its truth, how eagerly would he have adduced it, and the chief priests have received it! The mere putting to death was as nothing compared with the proving Him a deceiver. And yet Judas, eager as he was for money, and anxious to crush the new religion, has no intelligence to give which may disprove Christs pretensions. This is amongst the strongest of proofs that Christ was a teacher sent from God.

1. Our Lords pretensions rested chiefly on His miracles, so that to show deceit in the one would have overthrown the other. Infidelity will sometimes argue that there might have been collusion in the miracles. Now, had this been the case, Judas must have known it, and if Judas must have known, this would have been a fine piece of intelligence to have sold to the chief priests, and by communicating it he would at once have enriched himself and destroyed Christianity. Nay, he would have done a righteous deed; and while gratifying his avarice, he would have laid up no food for remorse.

2. The infant religion might have been assailed with at least equal power through the moral character of its Founder. And one of the most beautiful arguments by which we may defend Christianity is derived from the more than human purity of Christ. And if it were possible to invalidate in the least degree the truth that Christ did no sin, neither was guile found in His mouth, the whole system would fall to the ground. Mark, that the chief priests and all the council sought for witness against Jesus to put Him to death; and they found none. Yet they were bargaining with Judas, one of His intimate associates, who must have been accurately acquainted with all the flaws, if such there were, in His character. In the silence of this traitor in selling his Master, we find irresistible attestation to the fact that Christ Jesus was indeed a lamb without blemish and without spot.

3. The prophecies might have been frustrated. It had been declared, in Zechariah, that the Messiah should be sold for thirty pieces of silver, and this price be given to the potter. Now had the chief priest and scribes offered more than thirty pieces, or had Judas been contented with fewer, or had the price of blood, when returned by the traitor, been spent on the land of any but a potter, there would have been a defect in the evidence that Jesus was the Christ. And the infatuated rulers could not see this. Perhaps they drove a hard bargain with Judas, beating him down till they reached the exact sum which prophecy specified as the number of the pieces of metal. They never thought, when exulting that they had bought Jesus at the price of a slave, that they had completed the evidence of His being their king. The like may be said of the potters field. With all their profligacy, they were scrupulous in touching the money; and therefore will they use it in proving Jesus the Christ. It shall buy the potters field--the only purpose to which it can be turned; and after being the price of His blood it shall serve to prove His commission. The only prophecies with which infidelity could be successfully pressed are those in which it is impossible that the parties professedly interested should have planned or procured the accomplishment. Nothing can more directly answer this commission than those which have reference to the compact with Judas. Conclusion: This is our consolation whilst the heathen rage and the people imagine a vain thing--we know that the will of our Creator shall take effect. Hostility and malice and treachery shall prevail nothing against the Lord and His Christ. They shall but defend and consolidate the Church. Judas Iscariot vindicates the Master he betrayed, and sustains the cause from which he apostatised. Therefore need we be nothing dismayed if the wicked combine to oppose Christianity. There is one that sits above the tempest, and so directs it, that its fury shall be spent on those by whom it has been raised. (H. Melvill, B. D.)

Judas: his sin

He was guide to them that took Jesus.

I. There are two ways to take Christ.

1. Faith takes Jesus. It takes Christ at His word.

(1) In His promises.

(2) In His warnings, when He directs the life by those careful provisions and restrictions which are found everywhere in His Word.

(3) In His precepts, when it strives to obey that which He commands, to submit to that which He appoints.

(4) In His person.

(5) In His covenanted presence in this world by the Spirit.

2. Falseness takes Christ. Inspired by hatred of His words, by restlessness under His control, by uncongeniality with His spirit, it cries, I will not; have this man to reign over me. And when that spirit of opposition is developed there is no mode of destruction too vile for falseness to accept. The world is full of those who are controlled by this hostility. Opposition to Jesus among men only lacks leadership; and whensoever such a guide is found they covenant with him even to a costly sacrifice if he will deliver the Jesus of the Church into their hands. Pilates timidity, and Herods overweening, weak curiosity, are bad enough in condemning Christ; but He says, He that delivered Me unto thee hath the greater sin. It is not enough that the Judas who guides this hostility should plead his own freedom from violence. He adds meanness to his other sins when he shirks the responsibility he has assumed. There are multitudes who need no accusers before Gods throne. There are those who confess that they are opponents, and mean to be such, and whose only apology is, At all events, we do not profess to be anything better, and in Gods book of remembrance their apology becomes their accusation. Then there are those who say, We know the truth perfectly. Then, brother, if thy life is still against Christ, when thou shalt stand before that terrible bar thine own faith shall testify against thee. Of all dooms there is none so dreadful as that of him who strives to hold the privilege of professed discipleship, and yet is a guide to them that take Jesus.

II. Three steps which such a guide must take. Only three? How short a journey it is! David sums it up with other words in his first Psalm. The likeness of Judas life in these three respects can be traced, I fear, in that of some of us.

1. He counsels with Jesus enemies.

2. He reveals His hiding.

3. He perverts a profession of affection. (S. H. Tyng, D. D.)

Gods foreknowledge practically considered

Foreknowledge and predestination are not subjects for a careless, trifling, or cavilling mind to grapple with. Neither are they subjects which, under any circumstances, admit of being treated in an abstract or mere speculative way. That God foreknows all actions, and all occurrences, we cannot deny, without at once stripping Him of an essential attribute of His being. That His foreknowledge comprehends the final destiny of every human being, is clear. In order, however, to get rid of this inevitable conclusion, the doctrine of contingencies is sometimes resorted to; and we are asked how a thing can be certainly foreknown which is dependent upon occurrencies that may or may not take place. This is a mere evasion--the raising of a second difficulty, in order to dispose of the first. Is it more difficult for God to foresee the working contingencies, and the specific movements of pure volition, than it would be to foresee those results if they were suspended upon an absolute decree? But we are told that by pressing the doctrine of foreknowledge we place ourselves on the threshold of predestination; inasmuch as a thing definitely foreknown is as certain as a thing positively foreordained. I have neither the power nor the will to resist this inference, because I believe it to be a legitimate conclusion arising out of undeniable premisses. But then we are told, further, and by another class of persons, that foreknowledge and predestination involve in them the execution of a decree, whereby a large portion of mankind are reprobated and doomed to eternal misery; and the case of Judas is referred to as an instance in point. Here we are completely at issue with them, and for this plain reason--that the Bible speaks a different; language from that which they see fit to employ on the subject. The Bible represents the door of mercy as being wide open for the admission of every son and daughter of Adam. If the language actually employed by the inspired writers does not tell me that Christ died for all, could any other language have been adopted by them, calculated to convey the idea more forcibly, admitting that they wished to convey it at all? A second thought which presses itself upon the attention, as the result of a fair survey of the book of God, is,--that where the offers of mercy are rejected, such rejection is altogether voluntary: in other words, that obstacles to salvation rest entirely with man; and that every sinner who perishes under a blaze of evangelical light, is, to all intents, a self-destroyer. Still, however, though the theory of absolute unconditional reprobation is disproved by the testimony of Scripture, there is a rebounding echo which says that foreknowledge is certainty; and that if God foreknows who of His creatures will be finally saved, and who of them will be eternally lost, it amounts to the same thing, so far as the single point of destination is concerned, as if He had positively decreed life to some and death to others. This, again, is a position which I shall not attempt to controvert; and yet it is a position requiring to be taken in connection with the elucidation of certain principles which are constantly and practically operating in the affairs of human life. God foreknows everything; and yet man acts as if He foreknew nothing. Volition is as perfect, the will is as unfettered in the one case as it would or could be in the other. Simple foreknowledge, as distinguished from absolute predestination, is founded on free agency, and in no way does it influence or control it. The very certainty by which it is characterised is the result of free agents acting as they please, of rational intelligences ranging at large in the wide field of unrestrained liberty. If men are not saved, it is because they refuse to be saved, and for no other cause; and hence we may well ask, Where is the humility, where is the wisdom, where is the piety, of persons disquieting their minds, because their Creator is an omniscient Intelligence, and because the attribute of omniscience involves foreknowledge and certainty? You will observe that I have confined myself to the point of foreknowledge, leaving that of predestination, excepting incidently, untouched. I have done so because I consider it as irrelevant to the case of Judas, and not propounded, either directly or by implication, in the text. Predestination stands closely connected with sovereignty; and sovereignty has exclusively to do with the bestowment of good; exerting itself solely in acts of beneficence; decreeing blessings, not curses; ordaining men to life, not dooming them to destruction. At the same time, I cannot refrain from saying, in reference to predestination, that, in a practical point of view, it presents, so far as I can judge, no greater difficulties to the mind than those connected with foreknowledge. It is equally consistent with the freedom of man as a rational agent, with the universality of gospel offers, and with the fulness of gospel grace. Conclusion:

1. The subject we have considered constitutes a loud call to humanity. Instead of cavilling at difficulties, let us resolve them into the imperfection of mortal vision; and, instead of boasting our mental powers, let us lie prostrate at the Divine footstool, as those who feel their own littleness, and are sensible how blind and ignorant they are, in reference to heavenly things.

2. The subject should guard us against the error of suffering ourselves to be fettered by any human system. Let promises and precepts, doctrines, and duties, decrees and responsibilities, occupy the places assigned to them on the page of Scripture; and what God has joined together let not the presumptuous hand of man dare to put asunder.

3. The contemplation of Gods foreknowledge should never be engaged in otherwise than in close connection with gospel promises and gospel precepts. God knows no such character as a sincere inquirer shut out from mercys gate; and sooner shall the sun be shorn of its beams--sooner shall the rainbow discharge its beauteous colours--than a praying soul shall perish, because Divine foresight takes cognizance of human destination.

4. The doctrine of Divine foreknowledge, as taught in Scripture directly and inferentially, tends, when duly apprehended, through a spiritual medium, both to impart comfort, and to prompt exertion. In proportion as faith and hope ripen into assurance, the soul is perceptibly strengthened for the performance of its active duties; and on the same principle, the certainty of Divine foreknowledge, irradiated with the bright beams of evangelical promise, so stimulates the believers energies Chat he becomes ready to every good work--steadfast, unmoveable, always abounding in the work of the Lord. (Wm. Knight, M. A.)

Judass iniquity and its consequences

From these learn--

1. How great a sin avarice is, and to what a depth of wickedness it precipitates a man.

2. How deep the fall of those who fall from great grace and from high privileges.

3. How grievous the sin of desperation. It was this which made the difference between the sin of the traitor and that of the denier. (Cornelius Lapide.)

Judas: his fate

He fell headlong, or, rather, flat on his face (cf. Josephus, Jewish Wars, 6:1-6)

, a fact not contradictory, but additional, to the circumstances mentioned in Mat_27:5, where the word is the same as that used by the LXX. concerning Ahithophel. Theophylact explained that the rope broke, Judas having flung himself off some height. It will be remembered that ten thousand Idumean captives, cast down from the top of a rock, after Amaziahs victory, were all broken in pieces (2Ch_25:12). (Bp. Jacobsen.)

A traitors death

The Duke of Buckingham, having by an unfortunate accident lost the army which he had raised against the usurper Richard III., was forced to flee for his life without page or attendant. At last he took refuge in the house of Humphrey Bannister at Shrewsbury, who, being one of his servants, and having formerly raised him from a low condition, would, he trusted, be ready to afford him every possible protection. Bannister, however, upon the kings proclamation, promising £1,000 reward to him that should apprehend the Duke, betrayed his master to John Merton, high sheriff of Shropshire, who sent him under a strong guard to Salisbury, where the king then was, by whom he was condemned to be beheaded. But Divine vengeance pursued the traitor and his family; for, on demanding the £1,000, that was the price of his masters blood, King Richard refused to pay it, saying, He that would be false to so good a master ought not to be encouraged. He was afterwards hanged for manslaughter: his eldest son fell into a state of derangement, and died in a hog-sty; his second son became deformed and lame; his third son was drowned in a small pool of water, and the rest of his family perished miserably.

The potters field

At Jerusalem traces of an ancient gateway have been discovered, apparently that known as The Gate of the Potters, the quarter where earthenware was manufactured. Opposite to this lies the Potters Field, still called Aceldama, on which rises an old ruin thirty feet long and twenty feet wide, the whole forming a flat-roofed cover to a dismal house of the dead. Two caverns open in the floor, their rocky sides pierced with holes for bodies; and galleries of holes run into the hill from the bottom. Holes in the roof are still seen through which the corpses were let down by ropes, and there are marks of the steps by which the tombs were entered. (C. Geikie, D. D.)

Aceldama, the field of blood

Bought with the price of blood (Mat_27:8), and, according to received tradition, stained with the blood of Judas. The name would remind Jewish readers of that bloodshedding, the consequences of which had been invoked on themselves and on their children. The place commonly shown as Aceldama has ever been famous on account of the sarcophagus virtue possessed by the earth in hastening the decay of dead bodies. Shiploads of it were carried to the Campo Santo in Pisa. (Bp. Jacobsen.)

Aceldama

The gambling spirit, which is at all times a stupendous evil, ever and anon sweeps over the country like an epidemic, prostrating uncounted thousands. There has never been a worse attack than that from which all the villages, towns, and cities are now suffering.

1. This sin works ruin, first, by providing an unhealthful stimulant.

2. Again, this sin works ruin by killing industry.

3. Furthermore, this sin is the source of dishonesty.

4. Notice also the effect of this crime upon domestic happiness. (T. de Witt Talmage.)

The prophecies in Peters speech

The first quotation (verse 20) down to therein is taken substantially from Psa_69:25, with some compression of LXX., and a variation in the number of the pronoun from plural to singular, by which Judas is taken as a representative of Christs enemies. This Psalm, quoted in the New Testament oftener than any other, except 22., is pre-eminently Messianic. Verse 9 is applied to Christ by John (Joh_2:17); the words immediately following by Paul (Rom_15:3); and the fulfilment of verse 21 is noted by John (Joh_19:28-30). The second quotation is taken with verbal exactness from LXX., Psa_109:8 --the Iscariot Psalm. The conduct of Judas warranted the identifying him with Doeg and Ahithophel. David and his enemies are treated as types of Christ and His enemies. And after the exposition given by our Lord (Luk_24:44), it is out of the question to impute to Peter misunderstanding or misapplication. (Bp. Jacobsen.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 1:16-17. Men and brethren — Though our Lord never addressed the people thus, (perhaps because it would have implied an equality not suitable to the dignity of his character,) yet the apostles frequently did, when they spoke to Jews or Christians, but never when speaking to the Gentiles. This implies, that they recognised a two-fold relation to their own countrymen, “as men of the same nature, descended from Adam; and as brethren of the same favoured family, as descended from Abraham.” — Scott. This scripture must needs have been fulfilled — Two prophecies are afterward quoted for this purpose, Act 1:20, from Psa 69:25; Psa 109:8; (on which passages see the notes;) and it has been matter of much debate, whether they do, in their original sense, refer to Judas or to the enemies of David. It is certain the sixty-ninth Psalm is not to be confined to Judas; for Paul (Rom 11:9-10) has quoted the 22d and 23d verses of it as applicable to the unbelieving Jews in general: and “there are so many passages in both these psalms more applicable to David than to Christ, that I was very inclinable,” says Dr. Doddridge, “to render the words before us thus: The scripture which the Holy Ghost spake before, by the mouth of David, must necessarily have been fulfilled concerning Judas, &c.; and to have explained them as if the apostle had said, ‘That vengeance which David foretold, as to be executed on his enemies, must much more fall on Judas, whose perfidious and cruel attack on Christ himself rendered him so much more criminal.’ But it is certain, the order of the Greek words will not naturally admit this interpretation. I therefore conclude that, while David prophesied of the calamities which should befall his persecutors, it was revealed to him by the Holy Spirit, that the enemies and murderers of the Messiah should inherit those curses in all their terror, and be yet more miserable than the persons on whom they were more immediately to fall. This fact I take to be asserted in these words, as what was revealed by the same Spirit to the Apostle Peter:” an interpretation “which may serve as a key to many other passages of the New Testament.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Peter’s First Speech—that to the one hundred and twenty, Act_1:16-22.

16. Must needs have been fulfilled—The divine foresight, anticipating what Judas would freely do, has provided for and adopted it into its plan for its own conduct. (See note on Mat_11:25.) They must, therefore, accept it as no unexpected event, and act accordingly.

Holy Ghost… spake—The inspiring Spirit, perhaps, had a higher and broader meaning than David himself understood.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

1:16-17 the Scriptures had to be fulfilled: See 1:20.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 1:16. Ἄνδρες ἀδελφοὶ, men brethren) This is a more blessed mode of address than the well-known one of Demosthenes, etc., Men of Athens. It is an appellation expressive of honour and love, calculated to conciliate the hearers.—ταύτην) this Scripture, viz. in Ps. 69. and 109.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_1:16-17. Ἄνδρες ἀδελφοί is more honourable and solemn than the simple familiar ἀδελφοί. See Act_2:29; Act_2:37, Act_7:2, al. Comp. Xen. Anab. i. 6. 6 : ἄνδρες φίλοι. See generally Sturz, Lex. Xen. I. p. 238.

ἔδει] It could not but be an especial object with Peter to lay the foundation for his judgment, by urging that the destruction of Judas took place not accidentally, but necessarily according to the counsel of God.

τὴν γραφὴν ταύτην] this which stands written (comp. on Act_8:35) is not, with Wolf and Eckermann, to be referred to Psa_41:10 (Joh_13:18; Joh_18:3), because otherwise that passage must have been adduced; but to the passages contained in Act_1:20, which Peter has already in view, but which he only introducesafter the remarks which the vivid thoughts crowding on him as he names Judas suggestat Act_1:20 in connection with what was said immediately before.

ὅτι κατηρ.] ὅτι is equivalent to εἰς ἐκεῖνο, ὅτι (Mar_16:14; Joh_2:18; Joh_9:17; 2Co_1:18, al.). If Judas had not possessed the apostolic office, the γραφή referred to, which predicted the very vacating of an apostolic post, would not have been fulfilled in his fate. This fulfilment occurred in his case, inasmuch as he was an apostle.

τὸν κλῆρ. τῆς διακ. ταύτ.] the lot of this (presenting itself in us apostles) ministry, i.e. the apostolic office. Comp. Rom_11:13. ὁ κλῆρος is primarily the lot (Act_1:26), then that which is assigned by lot, and then generally what is assigned, the share; just as in Greek writers. Comp. Act_8:21; Act_26:18; Wis_2:9; Wis_5:5; Sir_25:19. Baumgarten gratuitously would understand it as an antitype of the share of the twelve tribes in the land of Canaan. The genitive is to be taken partitively (share in this ministry), as the idea of apostolic fellowship, in which each κληροῦχος has therefore his partial possession in the service, also occurs in the sequel (see Act_1:22; Act_1:26).

λαγχάνειν here not, as in Luk_1:9, with the partitive genitive, but, as is usual (2Pe_1:1), with the accusative of the object. See Bernhardy, p. 176; Ellendt, Lex. Soph. II. p. 2. The word is the usual term for obtaining by lot, as in Luk_1:9; it next signifies generally to obtain, and is especially used of the receiving of public magistracies (Dem. 1306. 14; Plat. Gorg. p. 473 E). So here in reference to τ. κλῆρ. τ. διακ. ταύτ.; in which case, however, an allusion to a hierarchical constitution (Zeller) is excluded by the generality of the usus loquendi of the expressions, which, besides, might be suggested by the thought of the actual use of the lot which afterwards took place.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 1:16 . Ἄνδρες ἀδελφοί : a mode of address indicating not only respect but also the solemnity of the occasion and the importance of the subject. There is nothing unclassical in this use of the vocative without ὦ at the beginning of speeches. Demosthenes, at least on some occasions, used the phrase Ἄνδρες Ἀθηναῖοι without ὦ . Simcox, ubi supra , p. 76, note, and see also Winer-Schmiedel, p. 258, note. ἔδει : very frequent in St. Luke’s Gospel and the Acts; in the former nineteen, in the latter twenty-five times, and in all parts of the book, Friedrich, ubi supra , p. 22 (Lekebusch). It expresses a divine necessity, and is used by all the Evangelists, as by St. Peter here, and by St. Paul (1Co 15:25 ), of the events connected with and following upon the Passion. δεῖ , oportet , expresses logical necessity rather than personal moral obligation ὤφειλεν , debuit , or the sense of fitness, ἔπρεπεν , decebat . The three words are all found in Heb 2:1 ; Heb 2:17 ; Heb 2:10 , on which see Westcott, Hebrews , p. 36, and Plummer’s St. Luke , p. 247. St. Peter’s speech falls into two parts, one introduced by ἔδει , and the other introduced by δεῖ , Act 1:21 . τὴν γραφὴν : the reference is undoubtedly to the particular passages in the O.T. which follow, cf. Luk 4:20 , Act 8:35 ; see Lightfoot on Gal 3:22 . There is no reference to Psa 41:9 , or this passage would have been quoted, but to the passages in Act 1:20 . πληρωθῆναι , cf. Luk 24:44-45 . πληρόω (which is very frequently used by St. Luke, Friedrich, ubi supra , p. 40) means more than “fulfil” in the popular acceptation of the word; it implies “to fill up to the full”; “Not only is our Lord the subject of direct predictions in the Old Testament, but His claims go to the full extent of affirming that all the truths which are imperfectly, and frequently very darkly shadowed forth in the pages, are realised in Him as the ideal to which they pointed” (Row, Bampton Lectures , pp. 202, 203). τὸ πνεῦμα τὸ ἅγιον . St. Luke uses this, or a similar expression, πνεῦμα ἅγιον or τὸ ἅγιον πνεῦμα , about forty times in Acts alone, whilst in St. Luke’s Gospel alone it is used about as many times as in the three other Evangelists together (Lekebusch, Apostelgeschichte , p. 65, and Plummer, St. Luke , p. 14). ὁδηγοῦ τοῖς συλλ . τὸν Ἰησοῦν . St. Peter simply states a fact, but does not heap scorn or abuse upon Judas (Chrysostom, Hom. , iii., cf. Theophylact). St. Matthew, St. Mark, St. John simply say of Judas ὁ παραδιδούς , “he who delivered Him up,” or employ some similar expression; he is never called “ the traitor” (St. Luk 6:16 , ἐγένετο προδότης , “ became a traitor,” see Plummer, in loco ). This self-restraint is remarkable on the part of men who must have regarded their Master’s Death as the most atrocious of murders (see Row, Bampton Lectures , pp. 179, 180, note). At the same time the word ὁδηγός seems to bring before us the scene in Gethsemane, how Judas went before the multitude, and drew near to Jesus to kiss Him (Luk 22:47 ), and to show us how vividly the memories of the Passion were present to St. Peter; cf. 1Pe 2:21 ff.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Peter preventeth the offense that might be taken of the falling away of Judas the betrayer, showing that all things which came unto him, were foretold by God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 16. The Holy Ghost by the mouth of David] Thus is a strong attestation to the Divine inspiration of the book of Psalms. They were dictated by the Holy Spirit, and spoken by the mouth of David.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. It was meet that the Scripture should be fulfilled. Because Peter doth speak in this their assembly, therefore the Papists will have him to be the head of the church. As though no man might speak in any assembly of the godly but he should straightway be Pope. We do grant, that as in every assembly there must be some which must be chief, so in this assembly the apostles did ascribe this honor unto Peter. But what maketh this unto (the proving of) their Papacy? Wherefore, bidding them adieu, let us consider what the Spirit doth speak by the mouth of Peter. He saith That the Scripture must needs have been fulfilled, lest any man’s mind should be troubled with that horrible fall of Judas. For it seemed a strange thing that he which was chosen by Christ unto so excellent a function, should so filthily fall in the beginning of his course. Peter removeth this stone of stumbling, when he saith that it was foretold by the Scripture. Whence we may gather an admonition very necessary for daily practice; namely, that we ought to attribute this honor unto the prophecies of the Scriptures, that they are able to appease all such fear as we conceive of the sudden event of things. For there is nothing which doth more trouble us than when we stay still in our own sense and understanding, and procure unto ourselves lets and doubts, which the Lord would be ready to cure, if so be that we would hold fast this one thing, that nothing is absurd which he hath foreseen, appointed, and foretold, that he might make us more strong. Neither was Judas therefore excusable, because that which befell him was foretold, seeing that he fell away, not being compelled by the prophecy, but only by the malice of his own heart. The oration of Peter hath two parts. For, in the first place, he putteth away the offense which godly minds might have conceived by reason of the fall of Judas; whence also he gathereth an exhortation that the rest may learn to fear God. Secondly, he telleth them that it remaineth that they choose another into his place, both which he proveth by testimony of Scripture.

Which the Holy Ghost foretold Such manner of speeches bring greater reverence to the Scriptures, whilst we are taught by them that David and all the rest of the prophets did speak only as they were directed by the Holy Ghost; so that they themselves were not the authors of their prophecies, but the Spirit which used their tongues as an instrument. Wherefore, seeing that our dullness is so great, that we ascribe less authority unto the Scriptures than we ought, we must diligently note such manner of speeches, and acquaint ourselves with them, that we may oftentimes remember the authority of God to confirm our faith withal.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) Men and brethren.—Better, brethren only, the word being used as in the LXX. of Gen_13:8. The tone of St. Peter’s speech is that of one who felt that his offence had been fully forgiven, and that he was now restored by the charge given him, as in Joh_21:15-17, to his former position as guide and leader of the other disciples. To do that work faithfully was a worthier fruit of repentance than any public confession of his guilt would have been. This, of course, does not exclude—what is in itself probable—that he had previously confessed his fault, either to his special friend St. John, or to the whole company of Apostles and other disciples.

Which the Holy Ghost by the mouth of David spake . . .—We have here, obviously, the firstfruits of the new method of interpretation in which the Apostles had been instructed (Luk_24:27; Luk_24:45). They had already been taught that the Holy Spirit which their Lord had promised to them had before spoken by the prophets. The recurrence of the same mode of speech in the “holy men of God who spake as they were moved (literally, borne along) by the Holy Ghost,” in 2Pe_1:21, is, as far as it goes, evidence in favour of the genuineness of that Epistle.

Which was guide to them that took Jesus.—The actual word “guide” is not found in the Gospel narrative, but it appears as a fact in all four, notably in that of St. John (Joh_18:2-3).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. Men and brethren] The original is meant for one epithet, and would be fully enough rendered by brethren alone, here and in other places where it occurs.

this scripture, &c.] “This” is omitted by the best authorities. Read The scripture, &c. It is to be noticed that Peter can thus speak because he had now been taught to understand the Scriptures (Luk_24:45).

must needs have been fulfilled] Christ was to die on the cross, betrayed to death by one in whom He had trusted. David had spoken in the Psalms of his own afflictions from a similar treachery and also of the destruction which he invoked upon those who were guilty of such infidelity. But while David spake of himself and of his own circumstances, the Holy Ghost through him was speaking of the betrayal of the “Son of David,” and the words which had been true of David, must have their still more complete fulfilment in the betrayal of the Saviour, by him “who was guide to them that took Jesus” (Mat_26:47, &c.).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Men and brethren,.... Which is said not so much by Peter to express his modesty, and humility, and his brotherly love; or on account of the spiritual relation that subsisted between him and the persons he speaks to, as it was a common form used in addresses; see Act 7:2 it should seem, that the women, were not reckoned into the number of the hundred and twenty here addressed; and the Syriac version calls that number, "the number of men", unless they are supposed to be included in them:

this Scripture must needs have been fulfilled; or "must needs be fulfilled": referring either to Psa 41:9 or rather to the passages after cited out of Psa 69:25. There was a necessity of the fulfilling of it, consistent with the prescience of God, his counsel, and decree, and the veracity of the Scripture; which necessity does not at all excuse the sin of Judas, who acted freely from the wickedness of his own heart, and not from any force that this laid upon him: and the apostle might observe this also, to make the minds of the disciples easy, under this awful providence, since it was no other than what was predicted: and

which the Holy Ghost, by the mouth of David, spake before; even many hundreds of years before the event; and which shows the omniscience, and so the deity of the Holy Ghost, and the divine authority of David's Psalms; as well as the honour that was put upon him to be the instrument by which the Holy Ghost speaks, and to be his amanuensis: the particular referred to, is, "concerning" Judas; who is sometimes called Iscariot, to distinguish him from another apostle of the same name; and what is hereafter said sufficiently does that; or

concerning that Judas, as the Syriac version renders it:

which was a guide to them that took Jesus; to the band of soldiers and officers, who came with swords and staves, as to take a thief, or a robber; before these Judas went and showed them, not only the place where he was, but gave them a sign by which they should know him, and also advice to take him and hold him fast, and lead him away safely; so that he was not only a guide as to the way, but was a director, and conductor, and manager of the whole affair. And it may be observed, that though Peter did not conceal, but declares the sin of Judas; yet not in a rough manner, aggravating it, but with much softness and tenderness; though with no design to lessen it, as appears by what follows, and which may be instructive to us in speaking of other men's sins.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 16. Brethren] Not underlings, as Popish bishops, who must say Placet It is pleasing, to that which in the pope’s name is proposed to them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Men and brethren - This is a customary mode of address, implying affection and respect, Act 13:26. The Syriac renders it more appropriately than by the introduction of the conjunction “and” - “Men, our brethren.”

This scripture - This prediction contained in the writings of the Old Testament. Compare the notes on Joh 5:39. The passage to which Peter refers is commonly supposed to be that recorded in Psa 41:9, “Yea, mine own familiar friend ...hath lifted up his heel against me.” This is expressly applied to Judas by our Saviour, in Joh 13:18. But it seems clear that the reference is not to the 41st Psalm, but to the passage in the 69th Psalm which Peter proceeds to quote in Act 1:20.

Must needs have been fulfilled - It would certainly be fulfilled. Not that there was any physical necessity or any compulsion; but it could not but occur that a prediction of God would be fulfilled. This makes no affirmation about the freedom of Judas in doing it. A man will be just as free in wickedness if it be foretold that he will be wicked, as if it had never been known to any other being but himself.

The Holy Ghost ... - This is a strong attestation to the inspiration of David, and accords with the uniform testimony of the New Testament, that the sacred writers spake as they were moved by the Holy Spirit, 2Pe 1:21.

Concerning Judas - In what respect this was concerning Judas, see Act 1:20.

Which was guide ... - Mat 26:47; Joh 18:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Men and brethren, an ordinary compellation; speaker and auditors were Hebrews of the Hebrews.

This Scripture, viz. Psa 41:9, must need, have been fulfilled; yet God’s foreknowledge and prediction excused not Judas’s sin.

Which was guide to them that took Jesus; not only leading them in the way when they took our Saviour, but being director of their counsels against him. This the apostle premises to abate the offence that the horrible fall of Judas might have occasioned.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Brethren, it teas needful that the Scripture should be fulfilled for men and brethren, this Scripture must needs have been fulfilled, A.V.; spake before by the mouth of David for by the mouth of David spake before, A.V. It was needful, etc. So our Lord declared, "The Scriptures cannot be broken"; (Joh_10:35) and "All things must be fulfilled which were written" ere.. (Luk_24:25-27, Luk_24:44-46) It is most important to our Christian integrity that we should view the Scriptures in the same light as our Lord and his apostles did, as containing real prophecies, spoken by the Holy Ghost. (Compare the manner in which the sixty-ninth psalm is here quoted with that of Heb_3:7) So the Creed, "I believe in the Holy Ghost .... who spake by the prophets". (comp. Act_4:25 Act_28:25) Who was guide, etc. If St. Peter had only been addressing his brother apostles, who were well acquainted with the treachery of Judas, it would scarcely have been natural to introduce these words; they would have seemed rather to be explanatory words added by the historian. But the circumstances might be very imperfectly known to many of the hundred and twenty brethren assembled on this occasion; and if so, the reference to Judas"s treachery would not be out of place in St. Peter"s mouth.

Vers. 16-20, 25. Judas, his opportunity and his treatment of it.

Judas, which was guide might go to his own place." The treason of Judas is related by every one of the evangelists; but his subsequent history no one of them as such even alludes to, except St. Matthew. The Evangelist St. Luke, however, here gives it, in his capacity of historian of the" Acts of the Apostles. " What he reports St. Peter as saying is not in verbal harmony with what St. Matthew says. But there is not the slightest difficulty in seeing the way to a real and perfect harmony. The only difficulty is in declaring absolutely that one way and not another is the authoritative harmony. That Judas fell headlong and burst asunder" is a very easy sequel to his hanging himself." And that the chief priests took counsel, and determined to buy with the abandoned thirty pieces of silver the potter"s field, and to devote it to the burial of strangers, is also a very conceivable sequel. It may be it was but the carrying into effect of a bargain which the covetousness of Judas had contemplated and had arranged for all but the transfer of the money and the thereby "completion of purchase." The chief priests hear of this, and in their perplexity and desire to get rid of the accursed thirty pieces of silver, they close at once with the proposing vendor, whoever he was; but while they devote their purchase to an object the same, the purpose was very different from that which Judas had grown in a covetous mind. We may be tolerably sure he bought for some sort of further gain. They adapt (adsit omen) to a burial-ground. Once, such an end to such a career, of a professed disciple of the Lord, was unique, and then, for that reason, it would fascinate study. It not long remained so, alas! and for that reason, that practical, alarming reason, it has been suggesting for centuries, and still to this day it suggests ay, it demands solemn, heart-searching study. Let us get beneath our eye

I WHAT INFORMATION WE HAVE TO REST UPON IN FORMING A JUDGMENT RESPECTING JUDAS AND HIS CHARACTER.

1. He was called in the same way as, at all events, a majority of the whole number of the twelve disciples were called. So far as we know, there was nothing special or emphatic in the circumstances that accompanied his call (Mat_10:2-4; Mar_3:13-19; Luk_6:12-19) St. John says nothing whatever of the call of Judas; but that he knew something about it is evident from his allusion to Christ"s foreknowledge. (Joh_6:64, Joh_6:70, Joh_6:71) Why Christ, with his admitted perfect foreknowledge, did call Judas to be an immediate attendant upon him, is a question that cannot be answered, perhaps. But three things may be remarked upon it:

(1) That Christ certainly did not do Judas harm, hut gave him the grandest possible opportunity of help towards subduing whatever may have been his master-sin, by permitting his special and constant association with him and his other disciples.

(2) That at all events Christ did not, in calling Judas to the circle of his disciples, call one who would betray another, and have favorable opportunity of betraying another thereby, but only himself. Jesus bore all the pain and suffered all the loss of what he did himself; he did not scatter harm in the path of others.

(3) That after all, in deep principle, Jesus did nothing different from what has ever since been transpiring under his Name, wherever his Name is known. His Church now and his Church is his representative admits within its most really hallowed enclosure many a traitor. It is true, not with foreknowledge; it is true, pleading ever, as its apology when discovered, its own confessed fallibility; and, let it be true also, that it is this which strikes us as constituting the difference. But is it to be so regarded? Without leaving out of sight for one moment Christ"s foreknowledge and infallibility of foreknowledge, we must bring into sight the fact that this is traversed by another most evident principle and practice on the part of Jesus, which reveal him ever beforehand sharing the lot of his Church, and intending to share it in disappointment, in deception on the part of others, in woe as in weal. On much the same principle that Jesus did not take advantage of his ability to command stones into bread, so he does not take certain kinds of advantage from his foreknowledge. And what we have under consideration is exactly one of these kind. There are ample and significant indications that the one expression, Jesus called unto him whom he would", (Mar_3:13) and our own willing estimate of his superlative knowledge, are to be balanced with other considerations, both such as arise from disciples choice and disciples" volunteering, (Joh_1:37-42) and from the essential facts of human nature. At all events, we do not know that Judas was not a volunteer. He may have been an ardent, enthusiastic volunteer; he may have been a financial expert of his rank and day, who seems to sacrifice bright business prospects in following Jesus, who takes credit, too, for it, and who by general consent becomes designated treasurer so soon as a treasurer was wanted. (Luk_8:3, and elsewhere) Do we not know something today of the busy and clever and ready-tongued volunteer, and of his entrance within the pale of the Church visible? It may, in passing, just be noted that in the three parallel Gospels the name of Judas always stands last, and is attended by the evangelistic remark, merely posthumous, that he was the traitor of his Master.

2. From the announcement of the call of the twelve disciples up to now, the closing days of Christ"s life, not a syllable is to be read of Judas, except the damnatory remark of Joh_6:71. The question of Jesus preceding that running comment belonged, of course, strictly to the occasion, but the running comment itself is merely historic. But the closing days are now come. And they bring this man to the fore.

(1) He finds fault (or otherwise leads the fault-finding of himself and some others) with the loving devotion of a woman who, for priceless mercy received, brings the only present she knows to bring a present, no doubt, of what was costliest in her treasures, and admitted by all to be both precious and costly ointment with which to anoint the head and feet of Jesus. And Judas says, "It"s waste." And Judas asks, "Why was it not sold, and the hard cash put into the Master"s bag for the poor, which I carry?" Yes, and the Evangelist St. John adds, probably in the light of after developments, from which he carried too, i.e. from which he stole. And Judas incurred the silencing and reproof of the Master, and he does not forget that reproof. This was late as the fourth day of the fatal week.

(2) At the end, or immediately after the end of the very next day (equivalent to the evening which led in the sixth day), Judas also asks, "Is it I?" when the question was Who among those twelve there was the traitor? and he is pronounced, by the lip and the hand of Jesus, the traitor; and he withdraws from the solemn, sacred, pathetic Supper scene! And again he goes with a word of the Master in his hearing, nor forgets it either.

(3) Now but a few hours of night-time pass, when Judas reappears. It is into the Garden of Gethsemane a place he knew, because he had been there often with a Master who loved to go there olden that he enters, no longer, for ever and ever no longer, the disciple of Jesus, but now the leader of a band, who lighted a way, that surely much needed light, "with lanterns and torches," and who bore "swords and staves" (Mat_26:47-56; Mar_14:43-52; Luk_22:47-53; Joh_18:2-12) With a word and a kiss Judas betrays his recent Master, who asks him one gentle question, "Friend, wherefore art thou come?" And like a shadow Judas vanishes again from our sight.

(4) Once more, and once more only, does Judas come himself before us. He comes to show a certain violent repenting, an attempt at some sort of restitution and unreserved confession of his own individual sin; and for these the treatment that he gets from "the chief priests and elders" seems to ripen remorse and madden despair, and, witness against himself, and jury, and judge, he becomes his own swift executioner also, all four in one terrible demonstration! It stands a witness to the end of time (and there cannot in this instance be a doubt that eternity looks on) of the avenging force that couches in ambush, in the being in whom God has implanted a moral constitution, when that constitution is keenly affronted, wounded to the quick repeatedly, and in aggravated form sinned against! Woe is to that being; it had been better for him that he had never been born! And now we have exhausted all the actual information recorded for us respecting the career of Judas. Let us ask

II WHAT DEDUCTIONS REGARDING THE REAL CHARACTER OF JUDAS WE MAY BE WARRANTED TO DRAW FROM THESE MATERIALS. It has Been often thought that the key to the opening of his character is held out to us in the one word covetousness, This impression must be supposed to have been derived from the two facts that he filched from "the bag," and that he asked money for the iniquitous volunteered enterprise of being "guide to them that took Jesus." The foundation is perhaps something slander for what is built upon it. Likely enough his tendencies may have looked this way. He may have known a shade too well the use and "the love of money;" but evidence there is none that he loved money as a miser loves it. Nor did it seem to stick to his fingers as it does to those of an essentially covetous man not, for instance, when he threw it down on the temple floor at the priests" feet. May not other causes, that moved in deeper groove, and mined their unsuspected approaches in darker and more tortuous channel, have determined this monstrous deformity of growth? We believe that we have before us, in the unenviable, unwelcome riddle of this character:

1. A man to whom ambition (very probably native to him) was the misguiding, the fatuous, the disastrous light. This covetousness was in him; it had been looking out for its own food; it had comparatively long time looked in vain. But now, in what the history of two thousand years, perhaps rather of four thousand years, has shown to be the most dangerous direction of all, the opportunity seemed to open itself within the ecclesiastical sphere. He sees and snatches at the opportunity. Here is a manifest novelty Jesus! His pretensions are great, and are far from lacking probability, The mighty works he does are supported by significant indications, though not so popular, by mighty words, and deeper still by the framework of cherished prophecies not unknown to Judas, and with which just now the very air, natural, political, religious, is rife. The thought enters his mind to become a disciple it is not altogether business, for his heart owns to a gentle upheaving of enthusiasm towards Jesus. He essays to become a disciple, puts himself in the way, keeps near and in the right company, and finds himself "called" in the sacred circle. Adventure, religiousness, and a practical good chance seemed all combined.

2. A man with an immense power of self-deception. No form of deception is more aggravated in its character and in its effects than self-deception. The victimizer is the same with the victim. The deadliest harm suffered from another may have, even in the supreme moment, some possible compensation for the sufferer, in high moral feeling, in the exercise of high moral grace, such as forgiveness, or patience under unmerited, uncaused suffering, nay, in the bare thought that one is suffering through another. For now, at all events, the vicariousness of suffering, in a wide range of degree, has a charm of real glory. But to have the very faculty of self-deception is to have one of the worst of enemies while character grows, one of the most vengeful of enemies when the day of settlement comes. And Judas, whether in aiming to become a disciple or in only consenting to it, had little idea of the amount of his unfittedness for it. And so the months that flew on increased the unfittedness and the ignorance by equal strides.

3. A man of amazing power of veiling his real self behind an impassive exterior, when he gradually came to know that real self, and of keeping his own secret.

(1) Was it not getting time for conscience to show itself in the cheek for Judas, when Jesus said, "Have not I chosen you twelve, and one of you is a devil?

(2) Was ever more perilous stuff pent up in the breast, and yet not a sign of it on the countenance, nor even in a faltering tone of voice, when, that Last Supper evening, Judas found himself compelled to join the inquirers, and brought his lips also to say, "Lord, is it I?

(3) Was it not the very incarnation of the own devil"s deliberateness and of matchless coolness when Judas not only headed the cowed procession, armed with swords and staves, and lighted with lanterns and torches, into the garden, but that, when he "fell to the ground," he had nerve enough so soon to find his feet, and to go on with his work as though he had not fallen, and surpassed himself in then stepping forth to the very van of the troop, who had hitherto covered him in part to say "Hail!" to the Master, no longer his, and to "kiss" him? The very highest moral efforts have been sometimes accomplished just so much the more effectively because they have been accompanied by a certain force of moral nervous exertion. On this occasion the very highest immoral effort bore witness to a destitution of nervous sensibility hitherto incredible. Surely to the end of the world Judas will hold all his own the first place for secretiveness and deliberateness and unperturbedness, both in darkest design and in execution of it. His calm, balanced, impassive bearing serves him with every one, except with him who knows the hearts of all men.

1. A man who, finding that he is playing a losing game, or thinking so, dares to attempt to retrieve what he counts his error, by heading a dark and desperate scheme, and by providing himself (for this was the probable reason of his occasional "thefts," and of his asking payment for the betrayal) with something in compensation of the "all he had left," together with the other disciples, when he first "followed" Jesus. However, now he stakes "all" on one cast the event too clearly demonstrates it. He shows himself not the man to bear disappointment and loss, especially when riled, as he probably now felt, by a conviction of having suffered under some delusion. He is not of the temper to brook a practical affront, let it have come whence or how it may! He refuses to remain partners with inward discontent one unnecessary, one avoidable hour! And not the first man of the kind, though the undoubted first of the solemn pitch of enormity, he miscalculates awfully miscalculates the hour, and in another hour is falling into the lowest Tophet, under the name of "the son of perdition"! So fell the selfish and typical gambler of this world and time.

2. A man emphatically not "stricken, smitten of God, and afflicted," but whose branded heart and seared conscience were stricken of God, being restored for one moment to their maximum vitality, that moment their very last! It is impossible to account for the previous phenomena of the history of Judas as recorded, and for this fierce end of his career, without believing that he had long been hardening heart and conscience grievously and dreadfully injured. Nemo fit repente turpissimus. And Peter, the thricedenier, stands close by Judas, the betrayer, to point with Heaven"s own method of distinctness the difference. The death-struggle not unfrequently has witnessed to the measure of life that body and mind together can claim. And supineness has suddenly snatched and for a moment wielded the weapons of preternatural, if not supernatural, force. And it must be that this was the philosophy of Judas doing these three things at once himself," "confessing his sin," and hanging himself." The third of this series interprets for us the former two. The man who breaks thus, breaks because he is intrinsically weak. The keenest potency of feeling, the fullest, simplest confession of sin, the unequivocal renunciation of his unholy gain, and this all in the right arena, in face of the priests and on the temple floor and yet these not followed by mercy and forgiveness, but blackened to sight by a self-inflicted dog"s death must proclaim a man strengthless, hopeless, for ever the disinherited son of perdition." Let us ask

III WHAT IMPLICATIONS MAY BE INVOLVED IN THE STRANGE AND REMARKABLY STRONG EXPRESSION HERE APPLIED TO JUDAS, AS DESCRIPTIVE OF THE END OF HIS EARTHLY CAREER. St. Peter says that Judas "fell by transgression" from his apostleship, "that he might go to his own place." It can scarcely be that Peter, who rose to speak thus in the midst of his "brethren," should entirely forget how near he himself bad been to falling from his apostleship; and yet there are essential considerations so differencing the two cases that we could imagine it possible that, in real fact, he never connected them for so much as a moment in his own mind. This the difference not that, having strayed, Peter so soon and with so genuine a penitence came back, and not that he had been perfectly sincere and was so sound at heart still, but that, though he undoubtedly fell suddenly by transgression (as Judas fell suddenly), he did not fall "that he might go to his own place." He fell that he might get more estranged from "his own place," and, regaining his footing, might find himself nearer "placed" to his Master, and safer far than before. It is very noticeable that St. Peter does not say that Judas went "to his own place" because he." fell by transgression," but that his fall, come at by distinct and flagrant transgression such as admitted neither defense nor palliation, made his own way to his own place. Some make a bridge of escape, and some cut off from their enemies or for higher reasons from themselves a bridge of escape, but Judas, "by transgression," actually bridges a way of destruction for himself; yes, "by transgression" so pronounced, so aggravated, so enormous, but which drew its greatest, its most distinctive peculiarities from what was antecedent to it. Its long roots lay in a long past. From these it was nourished till it became monstrous. Harder than it is to "pluck a rooted sorrow from the memory" did Judas find it, arrived at a certain point, to pluck himself from "his own" destruction. The disease will now have its course. The road leads to a visible precipice, but Judas cannot stop his driving. The stream bears irresistibly to the gulf. To what do these things point? What were the antecedent peculiarities?

1. Very strong individuality of character ungoverned. Such may make very fine character. But it needs very skilful management, very strict observation; a very firm hand must be kept upon it. Let it be ever remembered that it is not likely to be and is not on side issues that the battle of character, of life, of destiny, is fought. And it is not on side issues that any man"s "own place" is determined. And this is the reason why human judgments of self or of others are so often wrong, because they are so prone to be arrested by the glitter or else the glare of what may be a most minor point, a mere detail, a really side issue, instead of being of the very web and woof. A man"s "own place" is neither determined nor ascertained by the side issues, which are so often all that lie visible. But there are some potencies of character that do, or otherwise undo, the work. A certain strong persistence of some force a thought, a taste, a wish, a passion. And when a man has a character of this sort, his best friend has one gospel to preach to him this, that his work lies clear as noonday before him; he has an option of trembling significance before him; he is set to master or to be mastered, to guide and rule and rise high as the angels, or to be lured, drawn, dragged, driven, all the appalling way down to "his own place"!

2. Splendid opportunities grossly neglected. The same phenomena and facts of character and of growth to the very end, may and naturally must be true anywhere, any time. But as the "own place" of Judas was different from what could be the "own place" of vast numbers to whom for instance the very name of Christ is unknown, so it is fair to take into account the fact that his opportunities were, for his time of day and for every time of day to which they could apply, literally splendid. The principle will be very rarely unobservable, that in proportion as opportunity was good, gross neglect of it made the surest ill end, yet surer. And make whatever deductions possible, the opportunities of any one of the twelve disciples were splendid then certainly none more splendid than they. To see, to hear, to watch such excellence, the excellence of naturalness, of simplicity, of perfect truth, of tenderest human kindness, of superhuman holiness, was it not splendid opportunity? To have the personal inspection, occasional correction, deep-sighted suggestions, and high warnings, not unmingled with gracious encouragement that never bore a tint of flattery, was it not splendid time of opportunity? To root confidence in such aWorker, not of gaping wonders but of majestic beneficence, was it not splendid opportunity? In brief, to witness that activity, to hear that teaching, to study that Model, was a mass of opportunity that all the world beside could not give, and that all the world beside ought not to have been able to take away. But Judas let the world, or a small portion of the world, take it away nay, he pitched it away himself. And he did this to get on to "his own place.

3. The fearful irritation (working sometimes underneath even the calmest exterior) of an unreal religious profession. The horrors of a false position must be counted to be in good truth multiplied infinitely when the false position lies within the domain of religion, and when it consists in the unreality of the person, rather than in merely a temporary unsuitableness to him of the place or the niche in which he has got fixed. In the recesses of a lowly spirit, in the calm retreat and silent shade of religious meditation, in the all-sacred shrine of deepest self-surrender and self-consecration, what music of angels, what whisperings of the Spirit, what tones of Jesus himself, are heard, and what peace that passeth understanding steals blissfully in! But of the vacant hollows of religious unreality, mocking echoes are the tenants habitual, and winds of the most dismal wail wander endless in them! The heart of Judas was not in his work these three years. His concealed irritation must often have been severe. His thoughts were neither where his hands or lips were, and chagrin was often his meat day and night together. His life was joyless; and as the sun ripens all good fruits and many a bad fruit too, so as surely, though strangely, does the sunlessness of joylessness ripen with fearful rapidity and affect the ill fruits of the hypocrite and of religious unreality. And, beyond any doubt, it had been so now with Judas. Irritation, inside and unseen, brings, in bodily disease, many an unhealthy humor to the surface, and out of these forms the loathsome tumor, not infrequently fatal. It is so with the burnouts and the turnouts of a religious profession, career, and office, destitute of reality. In no other directions do disease and inward injury rankle to so deadly effect. Judas is a great Scripture typical warning against the profession, the work, the ministry, and the dignity of religion assumed for whatsoever reason, and by whomsoever, without reality. This is par excellence the usurpation that finds "its own fall, while the usurper falls by some "transgression," little matter what, to find "his own place.

4. The suffering to drift along a huge moral wrong in character and life. Judas was guilty, certainly, of such moral wrong. He was guilty of it in three directions as it affected his professed Master, as it affected his so-called fellow-disciples, and of necessity most of all as it concerned his own soul. If a man lets any serious wrong in his earthly affairs drift, it is not long before he finds it out, for it finds him out. Business rarely indeed drifts right of itself. But wrong never drifts right. Least of all does that highest fashion of moral wrong ever drift right, when the question lies in the domain that brings into contact that which is or ought to be highest in ourselves with that which is indisputably highest out of ourselves. All here is matter of consciousness, of real life, of spirit. It is past us altogether to say, what we almost irresistibly imagine, that Judas was often on the point of making a clean breast of it; but it is not past us to say that during those three years conscience must have often urged him to confess his mistake, to resign the livery he wore, to quit the Master"s shamed service, and the disciples" shamed society. In that event there would have been "room for repentance;" there would have been room for help; there would have been room to remonstrate, to rebuke, to revive some spark of grace, to recover yet a soul alive. From some loving brother he might have heard anticipated the words, "How shall we escape, if we neglect so great salvation?" and again, "It is impossible for those who were once enlightened if they shall fall away, to renew them again unto repentance." And the falling away might have been at the last averted. But no! Judas has no mercy on his own soul, because he will not be faithful even to it. The betrayer of his Master is the man to be the betrayer of himself. At every turn the career of Judas is fraught with solemn lessons for every one to whom the grace of discipleship to the Lord Jesus is offered. The character of the test ordained for him is scarcely less plainly or less concisely written than that ordained for our first parents. Yet, nevertheless, thousands of years have not passed away morally in vain in the world"s history. And in place of the test of an humble, practical obedience to one individual and merely physical command, the probation for Judas, and for every one of ourselves, is self-consecration to Jesus, Master and Savior, without one reservation, and personal holiness the sequel. B.

Vers. 16-19. Judas, an apostle.

That Judas should have been selected by Christ has occasioned much difficulty to Bible-readers. It is assumed that our Divine Lord, by his omniscient power, must have known what Judas really was, and what Judas would ultimately do. But it is so difficult for us to realize that, in gracious condescension, God put himself, in Christ, within the limitations and conditions of manhood; and as our Lord would not use his miraculous powers to provide for his own necessities, so he would not use his own miraculous knowledge to secure himself against the changes and possible crimes of his disciples. Keeping our thought of our Lord"s divinity back in our minds, we are to see that, in the selection of Judas, our Lord acted as a good and wise teacher might today. He estimated the qualities of Judas, and his fitness for the apostolic office, and on the ground of these he called him. That Judas had some special fitnesses, which others than Christ could recognize, is shown in the fact that all agreed to his having the trust of the. (Joh_13:29) Possibly for his practical business abilities he was chosen. Our Lord was condescendingly pleased to order his human life on the earth by his ordinary intellectual abilities as a man, and not by his Divine omniscience. And in this lies the great marvel of his humiliation and limitation. Nothing is said, on the occasion of the call of the apostles, to mark Judas off in any way. He is, indeed, named last, but this may have been due to the subsequent feeling of his brethren against him. That Jesus did absolutely know the character of the betrayer is indicated in Joh_6:64, Joh_6:70, Joh_6:71; but his allusions to him were not at the time understood by the apostles. The evil side of his character comes to view in Joh_12:6. His plot for the betrayal of Jesus may be given in detail. The idea that he deluded himself to suppose that his action would bring matters to a crisis, and lead Christ to declare himself and set up his kingdom, seems hardly tenable. If such was his thought, his money-loving gaze was set oil securing the chief place of trust in the new kingdom. His vice was covetousness. These remarks indicate so fully the line of thought respecting the office and the character of Judas, that we need give little more than the main topics needing treatment. The effort should be made to show that a root of evil lay in the very disposition of Judas; the circumstances in which he was placed ought to have checked its growth, and even turned it from evil to good. Instead of this, the circumstances were misused made to foster the evil into strength; and at last there came blossom and fruitage at which Judas himself, a little while before, would have shuddered. In this there is a solemn lesson for all time. We want to keep and cherish such a daily openness to God, that his grace shall sanctify all surrounding circumstances and influences to our good culture.

I THE EARLY PROMISE. "Once fair for the celestial city." Singularly privileged in call to apostleship. Early sincerity without depth. Usefulness for business qualities.

II THE FATAL TESTINGS. Privilege was too great. Trust of money tested his one great weakness money-loving. Opportunity of peculation became too great a temptation. Life finds scenes that surely test what we really are.

III THE AWFUL CRIME. The utter baseness of Judas"s action should be fully shown. Intense moral indignation against all betrayers of trust or of friends is perfectly right. The infinite tenderness and long-suffering of the Lord Jesus make this betrayal the worst ever known on earth. Is it possible that men nowadays may commit Judas"s crime? If so, how?

IV THE MISERABLE END. Remorse came. It is ever bitter and hopeless. It drove to suicide. Judas hanged himself in the very field bought with the rewards of his iniquity; and, being heavy, when they cut him down his body was miserably broken in its fall. The story adds the uttermost shame to the worst of crimes.

Learn that one evil disposition, if unchecked, may poison a whole life; and that this is peculiarly true if the evil disposition be covetousness. R.T.

Vers. 16-20. Jewish Christian reading of the Old Testament.

The Jews set an extraordinary value on their ancient Scriptures. They edited them with the utmost care; counted letters and words to ensure that no changes were made; read in them with regularity and order at synagogue-worship; and made elaborate commentaries on them. Of all these things details may be given. We notice

I THAT REFERENCES TO MESSIAH IN THE OLD TESTAMENT WERE FULLY RECOGNIZED BY THE JEWS. Apart altogether from the question In whom do we find the Messianic promise realized? it is well for us distinctly to see that the Jews always did, and do still, clearly recognize the Messianic feature of their ancient Scriptures. Christians do not import this element into them. So Christians and Jews have a common standing-ground and basis of argument. And from this common standpoint the apostles make their appeals. With an open Bible they plead for Christ"s claim to fulfill the predictions concerning Messiah. But we can hardly say that the Jewish modes of reading and translating the ancient Scriptures are altogether satisfactory to us as Christians in these days. The intense national feeling concerning Messiah made them over-keen to discover Messianic allusions, and they had ways of allegorizing and spiritualizing which we are unable to appreciate. Some of the so-called proofs, from Old Testament Scriptures, given by the apostles appear to us to be illustrations rather than argumentative proofs. We cannot find any designed reference to Judas Iscariot in the passage here taken from the Psalms, only an appropriateness in the historical allusion to one who, though righteous, was a victim of treachery. The psalmist presents a parallel case to that of Judas; but to recognize this suffices for us, and we need not see a definite prophecy of the betrayer. Urge the essential unity and harmony of God"s Word in its great principles, which find repetition in every age. Show that we endeavor first fully to apprehend the original, local, and historical reference of a passage, and from it gather the principle which may be of permanent application. Further point out that distinct Messianic references, many and various in form, can be traced; but caution is necessary, lest we force these unduly, and add to them upon insufficient grounds. We recognize two senses of Scripture, which may be called

(1) the literal and historical; and

(2) the moral and mystical.

For the first we need culture, for the second spiritual insight and sympathy. Then if we have these fitnesses to us the Bible seems to be full of Christ, because of the truths he came to declare, and the life he came on earth to live the life of believing and obedient sonship to God.

II To THESE MESSIANIC REFERENCES IN THE OLD TESTAMENT THE APOSTLES HAD A QUICKENED VISION. They knew well the life-story of the Lord Jesus. They fully believed him to be the Messiah. With this in their minds, the Old Testament seemed to them to be full of him. But there was some danger of extravagance. They were liable to bring the Messiahship into passages, rather than to find him in them. The Divine Spirit in them needed to be fully followed, as "leading them into all truth." At the time of Peter"s speech the special gift of the Spirit had not come to the apostles; so we have only Peter"s opinion, and must take it for what it may be worth. Impress our duty to God"s sacred Word. The reverence with which it should ever be treated; the anxiety we should cherish lest, to any portion of it, we should give a private and self-willed interpretation; the need for constant openness to the leadings of the Holy Spirit; and the certainty that he will help us to find Christ everywhere, the "Alpha and Omega" of the Book. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Psalm xli, 9.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

See notes on verse 15

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16. This scripture must needs have been fulfilled. Psa. 69:26.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. ταύτην omitted with אABC and Vulgate.

16. ἄνδρες ἀδελφοί. This form of beginning an address is common throughout the Acts (cf. Act 1:11, Act 2:14; Act 2:22; Act 2:29, Act 3:12, &c.), and an objection has been raised against this uniformity. But we cannot but suppose, that St Luke after collecting the speeches which were reported to him, cast them into a form fitted for insertion in his narrative. This is only what a writer of history must do. Some introductory words were necessary at the commencement of the speeches, and it is probable that the uniformity found in these places is due to him and not to those whose words he reports and supplies with the links needful to attach them to his narrative.

γραφή. A constant word for Old Testament Scripture (cf. Joh 7:38; Joh 10:35; Act 8:32, &c.), and often used in the plural in the same sense (Mat 21:42; Mat 22:9, &c.).

ἣν προεῖπεν. The quotations made below are from Psa 69:25; Psa 109:8, and these the minds of the disciples, being opened, comprehend may be applied to the case of Judas, whose treachery more than fulfils all the description of the Psalmist. The words which describe the traitor-friend suit completely the conduct of Judas, but we are not on that account to suppose that they had not a first fulfilment in the life-history of him who wrote these Psalms, and the otherwise fierce character of the imprecations they contain finds its best justification when we learn how they are to be applied. While the Psalmist spake of himself and of his own circumstances, the Holy Ghost was speaking through him of what should happen to “the son of David.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] We may enquire, by what change in mind and power Peter was able, before the descent of the Spirit, thus authoritatively to speak of Scripture and the divine purposes? The answer will be found in the peculiar gift of the Spirit to the Apostles, Joh 20:21, Joh 20:23; where see note.

The pre-eminency of Peter here is the commencement of the fulfilment of Mat 16:18, Mat 16:19 (see note there).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Men and brethren [ανδρες αδελφοι] . Lit., men, brothers.

Brother - men. More dignified and solemn than the simple brethren.

This scripture. The best texts substitute the. See on Mr 12:10.

The Holy Ghost [το πνευμα το % αγιον] . Lit., The Spirit, the Holy.

Guide. See on lead, Luk 6:39.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.