Exegetical and Hermeneutical Commentary of Matthew 26:24
The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
24. good for that man if he had not been born ] A familiar phrase in the Rabbinical Schools, used here with awful depth of certainty.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 24. The Son of man goeth] That is, is about to die. Going, going away, departing, &c., are frequently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense.
It had been good for that man] Can this be said of any sinner, in the common sense in which it is understood, if there be any redemption from hell’s torments? If a sinner should suffer millions of millions of years in them, and get out at last to the enjoyment of heaven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. Can the doctrine of the non-eternity of hell’s torments stand in the presence of this saying? Or can the doctrine of the annihilation of the wicked consist with this declaration? It would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is said to be better than that state in which he is now found. It was common for the Jews to say of any flagrant transgressor, It would have been better for him had he never been born. See several examples in Schoettgen. See the case of Judas argued at the end of Acts 1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The son of man goeth,…. Meaning himself, not to the Mount of Olives, or Gethsemane, or the garden, whither he went a little after this, but out of the world, to his Father: the phrase is expressive of his death, as in Jos 23:14, and denotes the voluntariness of it, and which is no ways inconsistent with the divine determinations about it: nor the violence that was offered to him by his enemies.
As it is written; in the book of God’s eternal purposes and decrees; for Luke says, “as it was determined” Lu 22:22: or as it was recorded in the books of the Old Testament; in Ps 22:1,
Isa 53:1 and Da 9:1 for Christ died for the sins of his people, in perfect agreement with these Scriptures, which were written of him:
but woe unto that man by whom the son of man is betrayed; for God’s decrees concerning this matter, and the predictions in the Bible founded on them, did not in the least excuse, or extenuate the blackness of his crime; who did what he did, of his own free will, and wicked heart, voluntarily, and to satisfy his own lusts:
it had been good for that man if he had not been born. This is a Rabbinical phrase, frequently, used in one form or another; sometimes thus; as it is said f of such that speak false and lying words, and regard not the glory of their Creator,
, it would have been better for them they had never come into the world; and so of any other, notorious sinner, it is at other times said g, , or h, , “it would have been better for him if he had not been created”; signifying, that it is better to have no being at all, than to be punished with everlasting destruction; and which was the dreadful case of Judas, who fell by his transgression, and went to his own place.
f Zohar in Gen. fol. 41. 1. Vid. Misn. Chagiga, c. 2. sect. 1. T. Bab Chagiga, fol. 16. 1. g Zohar in Gen. fol, 46. 4. & in Exod. fol. 1. 4. & 36. 3. & 62. 3. & 66. 3. & 105. 4. & 106. 1. h T. Hieros. Sabbat, fol. 3. 2. T. Bab. Beracot, fol. 17. 1. & Erubin, fol. 13. 2. Midrash Kobelet, fol. 79. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Good were it for that man ( ). Conclusion of second-class condition even though is not expressed. It is not needed with verbs of obligation and necessity. There are some today who seek to palliate the crime of Judas. But Jesus here pronounces his terrible doom. And Judas heard it and went on with his hellish bargain with the Sanhedrin. Apparently Judas went out at this stage (Joh 13:31).
Fuente: Robertson’s Word Pictures in the New Testament
24. The Son of man indeed goeth. Here Christ meets an offense, which might otherwise have greatly shaken pious minds. For what could be more unreasonable than that the Son of God should be infamously betrayed by a disciple, and abandoned to the rage of enemies, in order to be dragged to an ignominious death? But Christ declares that all this takes place only by the will of God; and he proves this decree by the testimony of Scripture, because God formerly revealed, by the mouth of his Prophet, what he had determined.
We now perceive what is intended by the words of Christ. It was, that the disciples, knowing that what was done was regulated by the providence of God, might not imagine that his life or death was determined by chance. But the usefulness of this doctrine extends much farther; for never are we fully confirmed in the result of the death of Christ, till we are convinced that he was not accidentally dragged by men to the cross, but that the sacrifice had been appointed by an eternal decree of God for expiating the sins of the world. For whence do we obtain reconciliation, but because Christ has appeased the Father by his obedience? Wherefore let us always place before our minds the providence of God, which Judas himself, and all wicked men — though it is contrary to their wish, and though they have another end in view — are compelled to obey. Let us always hold this to be a fixed principle, that Christ suffered, because it pleased God to have such an expiation.
And yet Christ does not affirm that Judas was freed from blame, on the ground that he did nothing but what God had appointed. For though God, by his righteous judgment, appointed for the price of our redemption the death of his Son, yet nevertheless, Judas, in betraying Christ, brought upon himself righteous condemnation, because he was full of treachery and avarice. In short, God’s determination that the world should be redeemed, does not at all interfere with Judas being a wicked traitor. Hence we perceive, that though men can do nothing but what God has appointed, still this does not free them from condemnation, when they are led by a wicked desire to sin. For though God directs them, by an unseen bridle, to an end which is unknown to them, nothing is farther from their intention than to obey his decrees. Those two principles, no doubt, appear to human reason Lo be inconsistent with each other, that God regulates the affairs of men by his Providence in such a manner, that nothing is done but by his will and command, and yet he damns the reprobate, by whom he has carried into execution what he intended. But we see how Christ, in this passage, reconciles both, by pronouncing a curse on Judas, though what he contrived against God had been appointed by God; not that Judas’s act of betraying ought strictly to be called the work of God, but because God turned the treachery of Judas so as to accomplish His own purpose.
I am aware of the manner in which some commentators endeavor to avoid this rock. They acknowledge that what had been written was accomplished through the agency of Judas, because God testified by predictions what He fore-knew. By way of softening the doctrine, which appears to them to be somewhat harsh, they substitute the foreknowledge of God in place of the decree, as if God merely beheld from a distance future events, and did not arrange them according to his pleasure. But very differently does the Spirit settle this question; for not only does he assign as the reason why Christ was delivered up, that it was so written, but also that it was so determined. For where Matthew and Mark quote Scripture, Luke leads us direct to the heavenly decree, saying, according to what was determined; as also in the Acts of the Apostles, he shows that Christ was delivered not only by the foreknowledge, but likewise by the fixed purpose of God, (Act 2:25) and a little afterwards, that Herod and Pilate, with other wicked men,
did those things which had been fore-ordained by the hand and purpose of God, (Act 4:27.)
Hence it is evident that it is but an ignorant subterfuge which is employed by those who betake themselves to bare foreknowledge.
It had been good for that man. By this expression we are taught what a dreadful vengeance awaits the wicked, for whom it would have been better that they had never been born. And yet this life, though transitory, and full of innumerable distresses, is an invaluable gift of God. Again, we also infer from it, how detestable is their wickedness, which not only extinguishes the precious gifts of God, and turns them to their destruction, but makes it to have been better for them that they had never tasted the goodness of God. But this phrase is worthy of observation, it would have been good for that man if he had never been born; for though the condition of Judas was wretched, yet to have created hint was good in God, who, appointing the reprobate to the day of destruction, illustrates also in this way his own glory, as Solomon tells us:
The Lord hath made all things for himself; yea, even the wicked for the day of evil, (Pro 16:4.)
The secret government of God, which provides even the schemes and works of men, is thus vindicated, as I lately noticed, from all blame and suspicion.
Fuente: Calvin’s Complete Commentary
(24) The Son of man goeth as it is written.The words are remarkable as the first direct reference of the coming passion and death to the Scriptures which prophesied of the Messiah. It was appointed that the Christ should suffer, but that appointment did not make men less free agents, nor diminish the guilt of treachery or injustice. So, in like manner, as if taught by his Master, St. Peter speaks of the guilt of Judas in Act. 1:16-18, and of that of the priests and scribes in Act. 4:27-28.
It had been good for that man . . .Awful as the words were, they have their bright as well as their dark side. According to the estimate which men commonly form, the words are true of all except those who depart this life in the fear and faith of God. In His applying them to the case of the Traitor in its exceptional enormity, there is suggested the thought that for others, whose guilt was not like his, existence even in the penal suffering which their sins have brought on them may be better than never to have been at all.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. The Son of man goeth as it is written of him He marches with unfaltering step in the way to the scene of death, as marked out by the divine prophecies. Yet that does not exculpate the authors of his death.
Woe unto that man No apologies for Judas can stand before this terrible woe. It marks him out as one of the dark beings in human history, one who must ever be named when an example of utmost guilt is to be adduced. The fact that Judas’s free act of treachery was foreseen of God made it none the less free, and therefore none the less guilty. As St. Chrysostom says: “Judas was not a traitor because God foresaw it; but God foresaw it because Judas would be so.” Foreknowledge does not force or compel an act, or make it less free than if it were wholly unforeknown.
Had not been born And so it is impossible that he can over be restored to Divine favour. For if after millions of years he ascends to an eternity of happiness, he is a clear gainer in the balance of existence. It will not do as before intimated, to say that this phrase, “Good that he had never been born,” is a mere proverb. No doubt thoughtless persons may use the same phrase lightly to indicate some inferior misery. But our Lord here is speaking too seriously to be repeating a proverbial hyperbole. He expresses and knows the full measure of Judas’s woe; and he would neither aggravate it beyond its literal extent, nor lightly express it in a cant saying.
After this verse we must bring in the passage in John, who tells us that he privately asked the Lord which the traitor was, and that our Lord gave him a sign by which he knew the man.
Fuente: Whedon’s Commentary on the Old and New Testaments
“The Son of man goes, even as it is written of him, but woe to that man through whom the Son of man is betrayed! Good were it for that man if he had not been born.”
‘Even as it is written.’ Jesus expresses His confidence that what is to happen is what has already been foretold and purposed by God. He knows that in the Scriptures His destiny is clearly laid down, and therefore that what is to happen could not be otherwise. Thus by his betrayal Judas will unwittingly be carrying out the will of God. For when the Son of Man (Jesus) goes to His death, just as ‘it is written’ in the Scriptures and therefore must inevitably be, it will be because God’s purposes are being accomplished. It will be because what is written in the Scriptures is simply coming about. It is not Judas who has thought of it. His is just the evil hand that brings it about through his own sinfulness and treachery. It is God Who has purposed it, and in it God’s purposes are coming about through the activities of evil men. ‘As it is written.’ We note once again Jesus full confidence in the truth of the Scriptures, and His confidence that His life is bringing what is written in them to its climax.
Nevertheless that does not excuse the perpetrator of the crime. What he does, he does willingly. And therefore he should note the consequences. Woe will come on the one through whom the Son of Man is betrayed. Indeed such woe that it were good for that man if he had never been born. For he is betraying not only a man, but the One Who in Himself represents both Israel (Dan 7:13) and mankind (Psa 8:4). Nothing could have made clearer the awfulness of the choice that he was making. Such will be his judgment that he will wish that his mother had never given him birth, in the same way as Job had wished a similar thing in the extremity of his suffering long before (Job 3:3 onwards). Job was seen as the ultimate sufferer. The idea thus depicts ultimate suffering. It is a final appeal and warning to Judas.
There is here a solemn warning for us all. As God works out His purposes in history, which purposes sweep onwards in the fulfilling of His good pleasure, we too work out our purposes in our own small part of history, and we too are accountable for every last one of them.
For the Scriptures in mind here we can consider as examples Psalms 22; Isa 52:13 to Isa 53:12; Dan 7:13-14 with 25-26; Zec 13:7; together with the typology of the offerings and sacrifices (see 1Co 5:7; Hebrews 7-13).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 26:24. The Son of man goeth Is going indeed, that is to say, is departing, or near his death. Heylin.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 26:24 . ] , Euthymius Zigabenus. Comp. , , . Jesus is conscious that His death will be a going away to the Father (Joh 7:33 ; Joh 8:22 ).
, . . .] well would it have been for him, etc.; for in that case he would not have existed at all, and so would not have been exposed to the severe punishment (of Gehenna) which now awaits him. Comp. Sir 23:14 ; Job 3:1 ff.; Jer 20:14 ff., and the passages from Rabbinical writers in Wetstein. The expression is a popular one, and not to be urged with logical rigour, which it will not admit of. The fundamental idea embodied in it is: “multo melius est non subsistere quam male subsistere,” Jerome. Observe, further, the tragic emphasis with which is repeated; but for without , see Buttmann, Neut. Gr. pp. 188, 195 [E. T. 217, 226]; and on as a negative, where there is only one idea contained in the negation, consult Khner, II. 2, p. 748; Buttmann, p. 299 [E. T. 347]. Euthymius Zigabenus aptly observes: , , , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1400
THE FEARFUL PROSPECT OF THE IMPENITENT
Mat 26:24. It had been good for that man if he had not been born.
KNOWN unto God are all his works, from the foundation of the world. But the fore-ordination of God does not in any degree affect the responsibility of man. Man is altogether a free agent, in everything that he does, whether it be good or evil. The Spirit of God may move him; or Satan may tempt him: but he does nothing without the concurrence of his own will. Hence, when St. Peter tells the Jews that our blessed Lord was delivered up to death by the determinate counsel and fore-knowledge of God, he still fixes the guilt of his death on them; saying, Him ye have taken, and with wicked hands have crucified and slain [Note: Act 2:23.]. So, in the passage before us, our blessed Lord speaks to the same effect. It had been written of him, Mine own familiar friend, whom I trusted, who did eat of my bread, hath lift up his heel against me [Note: Compare ver. 23. with Psa 41:9.]. And, in reference to this prediction, our Lord says, The Son of man goeth as it was written of him; but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
That we may make a suitable improvement of this awful declaration, I will,
I.
Shew of whom this may be spoken
We must not confine this declaration to the person of whom our Lord spate; since it is equally applicable to a great variety of characters. It may be applied to,
1.
The Traitor who sells his Lord
[To Judas the words are primarily applied. But are there no other persons who sell their Lord? What is the conduct of the lewd voluptuary, the sordid worldling, the ambitious candidate for honour? Each of them says, Give me but my price, and I will sell my Lord. Each of them, in his own particular way, acts the part of Esau, who sold his birthright for a mess of pottage [Note: Heb 12:16.]. Tell them, when in the pursuit of their respective objects, what a loss they must sustain; and they regard you not: the pleasures, the riches, the honours, which they affect, are, in their eyes, of paramount importance; and follow them they will, though they must sacrifice all hopes of ever enjoying the favour of their God I must say, that these may kiss their Saviour in the sight of men, but they are traitors to him in the estimation of their God; and, as such, must expect to be made monuments of his righteous indignation.]
2.
The Infidel, who denies him
[The Scribes and Pharisees rejected our blessed Lord, notwithstanding all the miracles he wrought in proof of his Messiahship: and their end was according to their works [Note: 2Co 11:15.]. And are there not, at this day also, infidels who reject Christ, and, under an affectation of superior wisdom, pour contempt upon the Gospel, as a cunningly-devised fable, deriding its doctrines as enthusiastic, and its precepts as needlessly severe? These persons designate themselves rational Christians; as though wisdom should die with them: but they are the most irrational of all Christians; since they set up their own vain conceits above the inspired records, and their own wisdom above the wisdom of their God. And shall it not shortly be said, in reference to them, Bring hither those that were mine enemies, and slay them before me? Yes, there remaineth for them no other sacrifice for sin, but a certain fearful looking-for of judgment, and fiery indignation, to devour them [Note: Heb 10:26-27.].]
3.
The Apostate, who renounces him
[We are told respecting those who, after having once escaped the pollutions of the world, are again entangled with them, and overcome; that their last end is worse than their beginning; and that it had been better for them never to have known the way of righteousness, than, after having known it, to depart from the holy commandment that had been delivered to them [Note: 2Pe 2:21.]. And how many are there, at this day, who have left off to be wise [Note: Psa 36:3.], and gone back to their evil ways [Note: Psa 78:57.], and turned again with the dog to his vomit, and the sow that was washed to her wallowing in the mire [Note: 2Pe 2:22.]. Yes, there are, alas! many who run well only for a season [Note: Gal 5:7.]; and, under the influence of temptation, like the stony-ground hearers, fall away. What, then, is their state? They turn back unto perdition, and seal up themselves under the everlasting displeasure of their God [Note: Heb 10:38-39.].]
4.
The Hypocrite, who dishonours him
[None have a severer doom than persons of this description. To have the most dreadful portion, is to have our portion with the hypocrites [Note: Mat 24:51.]. To cry with pretended zeal, Lord, Lord! whilst we do not the things which he commands [Note: Mat 7:21-23.], can answer no other end than that of deceiving our own souls [Note: Luk 6:46.]. Our hearts must be right with God, if ever we would be accepted of him [Note: Psa 78:37.]: and the retaining of a single lust, though dear as a right hand or a right eye, will plunge us into inevitable and everlasting perdition [Note: Mat 5:29-30.]. The more distinguished our profession may be, the greater is our sin, if, whilst we profess to know God, in works we deny him [Note: Tit 1:16.]: our excellency may mount up to the heavens, and our head may reach unto the clouds; but the issue will be, that we shall perish for ever like our own dung; and they who have seen us will say, Where is he? where is he [Note: Job 20:4-7.]?
Concerning every one of these persons, so living, and so dying, it must be said, as of Judas, It had been good for that man if he had not been born.]
And shall I not now,
II.
Take up a lamentation over them
Our blessed Lord wept over Jerusalem, which he saw devoted to destruction. And shall not mine eyes be a fountain of tears, to run down day and night [Note: Jer 9:1.] for so many of you as, I have reason to fear, are perishing in your sins? Alas! respecting multitudes, I must say,
1.
How awful are their delusions!
[All of these persons promise themselves impunity. One is too high to be called to account; another too low to attract the attention of the Deity. One is so immersed in business, that he may be well excused; and another too intelligent to be deceived: and all have an idea that God is too good and too merciful to proceed against them. But there is for every one of us a future state of retribution, when every one shall receive at the hands of God according to what he has done in the body, whether it be good or evil. If it were not so, we might adopt at once the Epicurean maxim, Let us eat and drink; for to-morrow we die. But we must all appear before the judgment-seat of Christ, and receive at his hands our doom in happiness or misery, to all eternity. Our foolish excuses will then avail us nothing. Our duty was plain; namely, to seek first the kingdom of God and his righteousness: but we chose to prefer other things before it, and to seek it last: we must therefore for ever lose the blessedness we would not seek, and endure for ever the misery which we would not deprecate. And, if men will not believe this now, they will surely be convinced at the very moment of their departure hence. Then they will know whose word shall stand, whether Gods or theirs [Note: Jer 44:28.]. And then,]
2.
How bitter will be their reflections
[Let us suppose a man lifting up his eyes in the torments of hell, and looking back to the means of grace which he once enjoyed, and the offers of mercy that were made him in the Saviours name: how bitterly will he bewail his folly! how will he wish that he had been born a heathen, or an idiot; or rather, that he had never been born at all! We are told how such persons will be occupied in weeping, and wailing, and gnashing their teeth, with impotent rage against their God. And what will they then think of the gratifications for which they sacrificed all the felicity of heaven, and incurred all the miseries of hell? How will they stand amazed at their folly and their madness! and what language will they find sufficient to express their feelings of self-reproach? My dear brethren, I would that you would all place yourselves for a moment in the situation of a person at the first moment of his entering into the presence of his God; looking back upon the scenes which he has just left; and looking forward to the scenes on which he is about to enter, and which must continue without mitigation or end to all eternity. Could I prevail on you to realize for a moment that situation, methinks it would be impossible for you not to flee to the Saviour, and lay hold upon him, and cleave to him, till he had pardoned your offences, and spoken peace unto your souls.]
3.
How infatuated must you be, if you will not improve your present opportunity of obtaining mercy!
[My dear brethren, in the name of Almighty God I declare to you, that if only you will come to him in humble dependence on the Saviours merits, not one of you shall ever be cast out. Nay, more; I declare, that God will seal his pardoning love upon your souls; so that, instead of wishing you had never been born, you shall be able, with most heartfelt delight, to say, We thank thee, O God, for our creation [Note: See the General Thanksgiving.]. Yes, indeed: this is an expression which none but a true Christian can fully utter: for all others, whoever they may be, must feel some secret misgivings in relation to their eternal state. But the man who truly gives himself up to his God, can look forward to the eternal world with joy; knowing that he shall be received into the bosom of his Saviour, and reign with him in glory for evermore. Then I ask you, my brethren, Why will ye, after having lost so much time already, and having, for aught ye know, so little remaining to you, why, I say, will ye defer, even for an hour, that repentance which your state calls for, and that application to the Saviour which he is so ready to hear? Fain would I prevail upon you to go home and prostrate yourselves before the throne of grace, and to implore mercy of God in the Redeemers name. If ye will not do this, what can be expected, but that the time shall come when you will curse the day of your birth, aye, and the day that ye ever heard this faithful address? I tremble to think what a swift witness I must be against those who shall still harden themselves against these faithful admonitions. I tremble to think how soon many of you will be found in that state, when it must be said of you, It had been good for that man if he had not been born. But some of you at least, I hope, will take warning ere it be too late, and lay hold on eternal life, before the wrath of God shall come upon you to the uttermost.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
Ver. 24. The Son of man goeth ] That is, dieth, suffereth. Death was to him but an , exodus as it is called, Luk 9:31 ; that is, an out going, or a departure. It was no more between God and Moses, but “Go up and die,” as it was said to another prophet, “Up and eat.” He that hath conversed with God here, cannot fear to go to him; cannot hold death either uncouth or unwelcome.
But woe unto that man by whom, &c. ] He bewails not himself, but Judas. So should we do those by whom we are traduced and injured. They, poor wretches, have the worst of it. Let us pity them, and pray for them, as the holy martyrs dealt by their persecutors. Ah! I lament the infidelity of England, said Mr Philpot. Ah! great be the plagues that hang over England, yea, though the gospel should be restored again. Happy shall that person be whom the Lord shall take out of the world not to see them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 26:24 . , goeth, a euphemism for death. Cf. Joh 13:33 . without the , not unusual in conditional sentences of this sort: supposition contrary to fact ( vide Burton, M. T., 248 9).
Fuente: The Expositors Greek Testament by Robertson
The Son of man. See App-98.
s written = hath been (or standeth) written.
of = concerning. Greek. peri.
by = by means of. Greek. dia. Not the same word as in Mat 26:63.
it had been good. Figure of speech Paroemia. App-6.
if, &c. Assuming the condition as a fact. See App-118.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 26:24. , goeth) Through Passion to Glory.- , as it is written) And therefore the woe does not affect the Son of Man. A consolatory consideration.- , but woe!) The Divine foreknowledge of the traitors sin does not diminish its heinousness.-, to that man); concerning which very man also it has been written.-, is betrayed) By this word something further is added to , goeth.- , if he had not been born) sc. if he either had not been conceived, or had died before his birth; see Job 3:2; Job 3:10-11. This phrase does not necessarily imply the interminable eternity of perdition: for it is a proverbial expression; cf. Luk 23:29; Sir 23:19 (Gr. Mat 26:14).[1124] Judas obtains a situation of exclusively pre-eminent misery amongst the souls of the damned. For so long a time he accompanied our Lord, not without sharing the sorrows connected therewith; a little before the joyful Pentecost he died.- , THAT man) The words, that man, might seem a predicate. THAT is the designation of one who is considered already far off.
[1124] In the LXX. and Eng. Vers. it stands as the 14th, in the Vulgate as the 19th verse.-(I. B.)
A degree of misery is here awarded to him greater than that which is set forth in ch. Mat 18:6.-V. g.
Fuente: Gnomon of the New Testament
Son of man goeth: Mat 26:54, Mat 26:56, Gen 3:15, Psa 22:1-31, Psa 69:1-21, Isa 50:5, Isa 50:6, Isa 53:1-12, Dan 9:26, Zec 12:10, Zec 13:7, Mar 9:12, Luk 24:25, Luk 24:26, Luk 24:46, Joh 19:24, Joh 19:28, Joh 19:36, Joh 19:37, Act 13:27-29, Act 17:2-3, Act 26:22, Act 26:23, Act 28:23, 1Co 15:3, 1Pe 1:11
written: Luk 22:22, Act 2:23, Act 4:28
but: Mat 18:7, Mat 27:3-5, Psa 55:15, Psa 55:23, Psa 109:6-19, Mar 14:21, Joh 17:12, Act 1:16-20
Reciprocal: 1Sa 28:19 – and to morrow 2Ch 18:22 – and the Lord Job 10:18 – hast thou Psa 109:18 – so let Ecc 6:3 – that an Isa 10:1 – Woe Mat 11:21 – Woe Mat 21:44 – but Mat 26:2 – betrayed Mar 1:2 – written Luk 10:20 – in this Luk 17:2 – better Joh 1:51 – the Son Joh 13:11 – General Act 1:25 – go 1Th 5:9 – not 2Th 1:9 – be
Fuente: The Treasury of Scripture Knowledge
6:24
Son of man goeth. The last word is from HUPAGO which Thayer defines at this place, “To withdraw one’s self, to go away, depart.” Jesus knew that it was destined for him to leave the world through the treachery of one of his professed friends (Psa 41:9). However, this decree against him was not to relieve the perpetrator of the deed from the guilt of wrong doing. We have learned that Judas was called a thief and a devil before he had ever performed this evil deed (Joh 6:70; Joh 12:6), hence it did not change his character in the least for God to use him as the agent in the necessary act. Woe to that man. Why pronounce a woe upon Judas if he was selected as this agent, is a natural inquiry. It was because of his motive in doing it, which was to obtain some money to gratify his covetous heart. Another thing, even this deed would not need to have caused him to be lost. The Jews on the day of Pentecost were accused of murdering Jesus, yet they were given the opportunity of obeying the Gospel for the remission of their sins. If Judas who was guilty only of betraying Christ, had repented from a godly sorrow and obeyed the Gospel he could have been saved also. But Jesus knew he would not do this, hence he made the prediction of this verse.
Fuente: Combined Bible Commentary
The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
[It had been good for him if he had not been born] it were better for him that he were not created. A very usual way of speaking in the Talmudists.
Fuente: Lightfoot Commentary Gospels
Mat 26:24. The Son of man goeth, even as it is written of him. Luke: As it hath been determined. The prophecy implied the purpose.But. Gods purposes include our freedom (comp. Act 2:23)
Woe unto that man. Stier: The most affecting and melting lamentation of love, which feels the woe as much as holiness requires or will admit. Our Lord seems to forget His own woes in pity for this man.
Good were it for that man, etc. A proverbial expression for the most terrible destiny, forbidding the thought of any deliverance however remote.
Fuente: A Popular Commentary on the New Testament
The Son of Man title here combines Jesus’ messianic and Suffering Servant roles almost equally, as is clear from the context. Likewise Jesus’ "woe" here expressed a combination of compassion and condemnation (cf. Mat 18:17). Jesus did not identify the Old Testament prophecy that He had in mind. It may have been Isa 53:7-9, Dan 9:26, or a combination of passages such as those dealing with the Passover lamb. The fact that God sovereignly planned for Messiah to die does not mitigate Judas’ human responsibility in betraying Him. Jesus’ death resulted in salvation for many, but it meant personal and eternal ruin for Judas.