[1] Of the ministry and apostleship. Because the word ministry was base, he addeth apostleship, wherein there is greater dignity; although the sense shall be more plain if you expound it, "the ministry of the apostleship." For the figure hypallage is common in the Scriptures. Assuredly Luke meant to join with the burden the excellency of the office, that it might have the greater reverence and authority; and yet this was his intent also, to declare that the apostles are called unto a painful function.

Footnotes

1 - There is here a transposition in the translation. The 26th verse precedes the 25th.

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 Genesis 1:14, "Let them be for signs and for seasons," that is, signs of seasons; Acts 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 Numbers 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 Matthew 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 Numbers 24:25, says, "Balaam went to his own place, that is, to Gehenna," to hell. Thus, the Targum, or Chaldee Paraphrase on Ecclesiastes 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 Acts 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 Joshua 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.

That he may take part of this ministry, etc. - Instead of τον κληρον, the lot, which we translate part, τον τοπον, the place, is the reading of ABC*, Coptic, Vulgate, and the Itala in the Codex Bezae, and from them the verse may be read thus, That he may take the place of this ministry and apostleship, (from which Judas fell) and go to his own place; but instead of ιδιον, own, the Codex Alexandrinus, and one of Matthai's MSS., read δικαιον, just - that he might go to his just or proper place.
This verse has been variously expounded:
1. Some suppose that the words, that he might go to his own place, are spoken of Judas, and his punishment in hell, which they say must be the own place of such a person as Judas.
2. Others refer them to the purchase of the field, made by the thirty pieces of silver for which he had sold our Lord. So he abandoned the ministry and apostolate, that he might go to his own place, viz. that which he had purchased.
3. Others, with more seeming propriety, state that his own place means his own house, or former occupation; he left this ministry and apostleship that he might resume his former employment in conjunction with his family, etc. This is primarily the meaning of it in Numbers 24:25 : And Balaam returned to His Own Place, i.e. to his own country, friends, and employment.
4. Others think it simply means the state of the dead in general, independently of either rewards or punishments; as is probably meant by Ecclesiastes 3:20 : All go unto One Place: all are of the dust, and all turn to dust again. But,
5. Some of the best critics assert that the words (as before hinted) belong to Matthias - his own place being the office to which he was about to be elected. Should any object, this could not be called his own place, because he was not yet appointed to it, but hell might be properly called Judas's own place, because, by treason and covetousness, he was fully prepared for that place of torment, it may be answered, that the own or proper place of a man is that for which he is eligible from being qualified for it, though he may not yet possess such a place: so St. Paul, Every man shall receive His Own reward, τον ιδιον μισθον, called there his own, not from his having it already in possession, for that was not to take place until the resurrection of the just; but from his being qualified in this life for the state of glory in the other. See the observations at the end of the chapter.

That he may take (y) part of this ministry and apostleship, from which Judas by transgression (z) fell, that he might go to his own place.
(y) That he may be a member and partaker of this ministry.
(z) Departed from, or fallen from: and it is a metaphor taken from the word "way": for callings are signified by the name of "ways" with the Hebrews.

That he may take part of this ministry and apostleship,.... Of the ministry of the apostles, or of the apostolical ministration; which lay in preaching the Gospel, administering ordinances, planting churches, and working miracles; and which part, lot, or inheritance, Judas had; see Acts 1:17.
And from which Judas by transgression fell; by betraying his Lord, whose apostle he was, he was turned out of his office, and had no longer part in the apostolical ministry:
that he might go to his own place; which may be understood of Judas, and of his going to hell, as the just punishment of his sin; which is commonly so called by the Jews, who often explain this phrase, "his place", by hell; as when it is said of Laban, Genesis 31:55 that he "returned to his place", it intimates, say they (d), that he returned to his place, which was prepared for him in hell; and so likewise when it is said of Balaam, Numbers 24:25 that he "returned to his place", they observe (e), that
"he did not return from his evil way, but returned to his place; and so intimates by saying, to his place, that which was prepared for him in hell, as the Rabbins of blessed memory say (f); "they came everyone from his own place", Job 2:11 a man from his house, a man from his country it is not written, but a man from his place, which was prepared for him in hell; and because they came to show mercy to Job, they were delivered from hell, and became worthy of the world to come; and so here, and "he returned to his place", , "which was prepared for him in hell".
And another of their writers (g), on the same passage, has this remark, and he returned to his place, and he does not say,
"he went on his way, for he was driven out of his way, and went down to hell.
And agreeably to what is said of Job's friends, the Targumist on Job 2:11 paraphrases the words thus,
"and there came a man, or everyone from his place, and by this merit they were delivered from the place, prepared for them in hell.
And which place the same Targumist on Job 8:4 calls , "the place of their rebellion"; that is, procured by it: and so Judas's own place was what he had merited by his sin, and was righteously appointed for him; and though it was not peculiar to him, but common to all impenitent sinners, yet very proper for him, as a betrayer; for it is a settled point with the Jews (h), that
"he that betrays an Israelite into the hands of the Gentiles (so Judas betrayed his master), whether in his body, or in his substance, has no part in the world to come.
This clause is by some understood not of Judas, but of Matthias, or of him that was to come in the room of Judas; and by "his own place" it is thought is meant, the "part of the ministry and apostleship", in the former clause, and which the Alexandrian copy reads, "the place of this ministry", he was to take; and now Judas by his iniquity falling from it, made way for another, for Matthias to go to his own place, which God had in his counsel and purposes designed for him; or "into his place", as the Syriac and Arabic versions render it; that is, into the place of Judas, to take his place among the apostles, in his room and stead: the Alexandrian copy reads, "into that righteous place",
(d) Tzeror Hammor, fol. 43. 2. (e) Ib. fol. 127. 1. (f) Vid. Midrash Kohelet, fol. 74. 3. (g) Baal Hatturim in Numb. xxiv. 25. (h) Maimon. Hilchot Chobel, &c. c. 8. sect. 9.

that he might go to his own place--A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.

Fell - By his transgression - Some time before his death: to go to his own place - That which his crimes had deserved, and which he had chosen for himself, far from the other apostles, in the region of death.