Verse 22. The Son of man goeth] That is, he is about to die, , , abire, going, going away, and departing, are used, by the best Greek and Latin writers, for death and dying. See Rosenmuller.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And truly the son of man goeth,…. That is, dies, which is going the way of all the earth, Jos 23:14

as it was determined; in the counsels and purposes of God, and agreed to by Christ in the covenant of grace; see Ac 2:23 the death of Christ, the manner of it, and the means by which it was brought about, were all predetermined by God; yet this did not, in the least, excuse the sin of those concerned in it, nor exempt them from punishment:

but woe unto that man by whom he is betrayed; who not only came to an untimely end, and died an infamous death by his own hands, but went to his own place, the place of everlasting torments allotted him: wherefore in Mt 26:24 it is added, “it had been good for that man if he had not been born”; [See comments on Mt 26:24].

Fuente: John Gill’s Exposition of the Entire Bible

As it hath been determined ( ). Perfect passive participle of , to limit or define, mark off the border, our “horizon.” But this fact does not absolve Judas of his guilt as the “woe” here makes plain.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And truly the Son of man goeth,” (hoti ho huios men tou anthropou poreuetai) “Because the Son of man surely goes,” or certainly goes, the heir-redeemer of man goes from this life, of His own will and choice, Luk 19:10; Joh 10:18; Luk 23:46.

2) “As it was determined:” (kata to horismenon) “As it has been determined,” by Divine purpose, before the foundation of the world, Act 2:23; Act 4:28; 1Pe 1:18-20; Rev 13:8. The moral responsibility of Judas was not destroyed by the determination of God.

3) “But woe unto that man,” (plen ouai to anthropo ekeino) “Nevertheless, woe be to that man,” whose hand is on this passover table, a pretended friend, Psa 41:9. For he chose to do this by his own volition, in spite of his knowledge of Jesus Christ.

4) “By whom he Is betrayed!” (di ou paradidotai) “Through whom he is (now exists as) betrayed,” through collusion and contract agreement with the chief priests and captains, administrative priests and law enforcement agents, a contract entered into the night Judas left the supper in the home of Simon the leper, in Bethany earlier that week, Joh 13:21-30; Mat 26:6; Mat 26:14-16.

Fuente: Garner-Howes Baptist Commentary

(22) As it was determined.The word is eminently characteristic of St. Luke. (Comp. Act. 2:23; Act. 10:42; Act. 17:26; Act. 17:31.)

Woe unto that man . . .As occurring in all the first three Gospels, the words must be noted as among those that had made an indelible impression on those who heard them, and were therefore reproduced verbatim in the midst of many variations on other points of the narrative.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

“For the Son of man indeed goes, as it has been determined, but woe to that man through whom he is betrayed!”

These words are undoubtedly an appeal to Judas to consider what he was doing. Let him recognise that what he was doing, he was doing to ‘the Son of Man’ Who would shortly be approaching the throne of glory (Dan 7:13-14). He was being warned that he was in danger of betraying God’s Chosen One and committing the unforgivable sin. He was deliberately hardening his heart in such a way that it was becoming frozen in unbelief. It could therefore only result in the most terrible woe. And the truth is that it was only one beyond the pale who could have carried through what he was doing in the face of all the opportunities that he had to consider what he was doing. And he could only have done it by deliberately hardening and hardening an already hardened heart. The offer of forgiveness was still open, but it was necessary for him to know that it would shortly be closed, and that his situation was a matter of great grief to Jesus (‘woe’ can also be translated as ‘alas’). But it is a sign of man’s fallenness that he can carry through the most despicable of acts by rigidly setting his own heart on it in opposition to his own conscience, even though afterwards it can only result in deep remorse and unbearable regret.

But at the same time these were also words of assurance to the other disciples. Let them not think that what was to happen would thwart the purposes of God. For what was to happen was in fact purposed by God. For death and betrayal were aspects of the treatment of ‘the son of man’ in Daniel 7 (the holy ones of the Most High, together with their king), and the betrayal and death of the Coming One was thus divinely predetermined, as Isaiah, Daniel, Zechariah and the Psalmist had made clear (Isaiah 53; Dan 9:26; Zec 13:7; Psalms 22). Judas could not thwart the divine purpose. He could only choose to destroy himself by being a part of the fulfilling it. There was nothing predetermined about Judas’ own behaviour, even though it was forecastable (Joh 6:70), that was not his own choice. In rejection of every warning he chose his own way.

Fuente: Commentary Series on the Bible by Peter Pett

‘And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord, as it is written in the law of the Lord, “Every male which opens the womb shall be called holy to the Lord”, and to offer a sacrifice according to that which is said in the law of the Lord, “A pair of turtledoves, or two young pigeons”.’ .

According to the law of Moses every firstborn male of Israel belonged to God for the purpose of service in God’s Dwellingplace, because they were seen as having been redeemed by God at the Passover and therefore as having become His. Initially a sacrifice would be offered on their behalf. But then, in order that they might redeemed from the obligation of service at the Tabernacle/Temple (they had been substituted by the Levites) five shekels had to be paid to a priest at least one moon period after the birth (Exo 13:2; Exo 13:12; Num 18:15; compare 1Sa 1:24-28). Although all this would be done Luke does not mention it because what he is interested in is the presentation of Jesus to God as holy. All the rest is merely background.

Furthermore when a woman bore a male child she was seen as fully ritually unclean for seven days, (making unclean any who came in contact with her or entered her room), and after that she was secondarily unclean for another thirty three days. During that period of forty days she was not allowed to enter the Temple or take part in a religious ceremony (on bearing a girl child it was for eighty days). At the end of forty days her purification would be complete. Then at the end of the forty days she had to offer up a lamb as a ‘whole burnt offering’ (literally ‘that which goes up’), an offering of atonement, dedication and worship, and a pigeon for a ‘purification for sin sacrifice’, a sacrifice for dealing with and removing sin. But in the case of the poor they could offer instead two pigeons, one of the pigeons replacing the lamb. See for the regulations Leviticus 12. These regulations appear to have been slightly relaxed by Jesus’ day so that two young pigeons were seen as sufficient for any woman whether poor or not. Thus this offering need not indicate that they were poor.

There was no obligation to actually bring the child to the Temple, but women who lived not too far from the Temple would want to take the opportunity of showing off their babies when they came to offer their offerings. To have a male child was a triumph and an occasion for gratitude.

The purpose of all these offerings was redemption and atonement. The idea would seem to be that child birth was a constant reminder of the woman’s part in the sin of Eden. Every child birth harked back to that day and thus to the need for both atonement, and cleansing from impurity, for the woman. Furthermore the baby would over the period be made constantly ritually unclean by his contact with his mother and the afterbirth, thus he too would need to be ritually ‘purified’.

‘As it is written in the law of the Lord, “Every male which opens the womb shall be called holy to the Lord.” Luke is not actually citing a particular verse (although it may have been found like this in a compendium of Jewish or Christian sayings) but is combining the ideas found in a number of Scripture verses e.g. Exo 13:2; Exo 13:12; Exo 13:15; Num 18:15.

Thus Jesus’ mother and father brought Him to the Temple to present Him before God, having carried out the necessary requirements for ‘their’ purification. This ‘their’ may mean that of the mother and child, or it may have been including the father. He would carry the taint of uncleanness from his contact with his wife. We must distinguish the ‘purifying from uncleanness’ from the sacrifices which followed, which were for atonement, although they too purified in their own way. In all this God’s ordinances were gladly and religiously fulfilled. Jesus was a full Jew, as He had to be for ‘salvation was of the Jews’ as the Old Testament made clear (Joh 4:22), and the Jews would not have accepted anyone who did not completely fulfil the Law.

It should be noted that Jesus constantly fulfilled all Jewish requirements, even when it was not necessary in His own case because of His sinlessness. This was in order to ‘fulfil all righteousness’, that is, do what was right for a man to do and come nothing short of what God required of Israel, of which He had voluntarily become a member. For Israel was summed up in Him. This would, as we know, include participation in the Passover. He participated in these ceremonies in His capacity as representative on behalf of the whole of Israel for whom He was ‘born under the Law’ (Gal 4:4) and for Whom He would be the bearer of sin (2Co 5:21).

But note how Luke skirts over the detail of the ceremonial. He is more concerned to emphasise that Jesus was presented to God as One Who was holy before the Lord. The ceremonial was secondary. And he makes no mention of the payment of the five shekels which released Jesus from the obligation of Temple service. He is rather concerned with the fact that Jesus was being offered to God for a greater service. Nevertheless he lays great stress on His parent’s obedience to God’s command in carrying out all that was required of them, emphasising their continual piety and obedience to the Law (Luk 22:22-24; Luk 22:27; Luk 22:39). Until the cross and resurrection such fulfilment was fully required.

Fuente: Commentary Series on the Bible by Peter Pett

DISCOURSE: 1574
THE CIRCUMSTANCES OF OUR LORDS DEATH FORE-ORDAINED

Luk 22:22. Truly the Son of Man goeth, as it was determined [Note: Another exordium might be to this effect:[Persons educated in the Christian religion, take for granted that it is true; whilst yet they know but little how to defend it against the assaults of infidels. But it is desirable that we should all be conversant, in some degree at least, with the evidences of its truth. I will therefore set before you somewhat of the evidence that arises from the accomplishment of prophecy, and especially in reference to the death of Christ as being altogether decreed and determined by God.]].

THE doctrine of predestination is very mysterious. If it be so held as to destroy the free agency of man, it must be pernicious and false: but it cannot be denied without denying also the omniscience and immutability of God; nor, if properly understood, is it at all inconsistent with the responsibility of man. If we know not how to reconcile all the difficulties that arise from this doctrine, it is not therefore false. Certain it is that Judas was punished, and that eternally [Note: Mar 14:21.]; nor can we doubt but that the Judge of all the earth will do right [Note: Psa 145:17.]: yet his sin was among the things which had been fore-ordained. To this effect St. Peter speaks respecting the Jewish nation at large [Note: Act 2:23.]: to the same purpose our Lord speaks of Judas in particular [Note: The text.].

I.

Our Lords death in general was fore-ordained

No unprejudiced person can entertain a doubt of this truth: there are innumerable proofs of it in the Holy Scriptures.
Our Lords death was fixed before the foundation of the world
[God foresaw the fall of man from eternity: he from eternity also determined to restore man again to his favour. The mean, by which he resolved to effect it, was the death of his own Son. Hence the Apostle speaks of Christ as fore-ordained, &c. [Note: 1Pe 1:20.]]

It was predicted soon after man had fallen
[God denounced a curse against the serpent. In that denunciation he foretold the destruction of Satan himself: he foretold it as to be effected by the death of Christ [Note: Gen 3:15.].]

It was shadowed forth in a variety of types
[The paschal lamb represented it [Note: 1Co 5:7.]: it was prefigured by the daily sacrifices [Note: Joh 1:29.]: it was typified by the offerings on the great day of atonement [Note: Heb 9:13-14.]. The serpent in the wilderness was a striking representation of it [Note: Joh 3:14.].]

It was foretold by all the prophets
[The prophetic writings are full of declarations respecting it. Isaiah seems rather to have composed a history than a prophecy. To quote particular passages is needless. St. Peter mentions it as foretold by all the prophets [Note: Act 3:17-18.]. Our Lord himself speaks to the same effect [Note: Luk 24:25-27.].]

A body was prepared him on purpose that he might die
[He freely undertook to suffer in our stead [Note: Psa 40:6-8.]. This was the ground on which a body was provided for him [Note: Heb 10:5-7. The Apostle explains the expression in Psa 40:6. Mine ears hast thou opened, by other words to the same effect, A body hast thou prepared me. The boring the ear of a servant bound him to his servitude for ever; Exo 21:6. And the preparing of a body for Christ fixed him to his engagements.]. This reason for his incarnation is often noticed in the Scriptures [Note: Heb 2:9; Heb 2:14.].]

It was foreknown and consented to by our Lord himself
[Our Lord often spake of it to his Disciples [Note: Luk 18:31-33.]: it was the subject of his conversation with Moses and Elias [Note: Luk 9:31.]. He could have delivered himself from his enemies if he had chosen it [Note: He had frequently done so, Luk 4:29-30. Joh 8:59 and he could easily have done it then, Joh 18:6. Mat 26:53.]: but it was a season he greatly longed for [Note: Luk 12:50.].]

Hence we may conclude, that though the agents were guilty, as having acted freely, the actions themselves were fore-ordained [Note: Act 4:28.]. But there was not merely a decree respecting our Lords death in general;

II.

Every particular respecting it was determined

It would be endless to enumerate all the predictions respecting Christ, and to compare them with his history [Note: Matthew alone quotes above thirty passages that refer to Christ.]; but we will point out a few that relate more immediately to his death:

1.

Those that were immediately to precede his death

[It was foretold by whom he was to be betrayed [Note: Psa 41:9.]. Our Lord himself applies this prediction to Judas [Note: Joh 13:18.]. The price that should be paid for his blood, together with the disposition of the purchase-money, was accurately foretold [Note: Zec 11:12-13.]. This very sum (the price of a slave) was paid, and afterwards so applied [Note: Mat 27:6-10.]. It was moreover foretold that he should be scourged [Note: Psa 129:3 and Isa 53:5.]. This was complied with to prevent his death [Note: Luk 23:22.]. He was also destined to be mocked, spit upon, and smitten [Note: Isa 50:6.]. His enemies vented their indignation in this very way [Note: Mat 27:26-30.].]

2.

Those that were to accompany his death

[It was foretold that he should be nailed to a cross [Note: Psa 22:16.]. The accomplishment of this was very singularly effected [Note: Joh 18:31-32. Crucifixion was not a Jewish, but a Roman punishment: yet he was put to death for a crime of which the Roman law would not have taken cognizance.]. He was to be crucified with others, malefactors [Note: Isa 53:12.]. The fulfilment of this also is particularly noticed [Note: Mar 15:27-28.]. He was to experience fresh insults here [Note: Psa 22:6-8.]. This was fulfilled in the most literal manner [Note: Mat 27:41-43.]. He was also to suffer the hidings of his Fathers face [Note: Psa 22:1.]. Davids words were those used by Christ under his dereliction [Note: Mat 27:46.]. He was to have vinegar offered him to drink [Note: Psa 69:21.]: he would not resign his breath till this was accomplished [Note: Joh 19:28-30.].]

3.

Those that were immediately to follow his death

[He was to be pierced [Note: Zec 12:10.]. This was fulfilled in a very remarkable manner [Note: Joh 19:34; Joh 19:36.]; yet he was not to have a bone broken [Note: Exo 12:46. This was very unlikely to be fulfilled, seeing that many of his bones were out of joint, Psa 22:14 and the bones of those who were crucified with him were broken.] This, too, received its accomplishment [Note: Joh 19:32-33; Joh 19:36.]. The manner in which his clothes were to be disposed of was also foretold [Note: Psa 22:18.]. The fulfilling of this strongly marked the overruling hand of God [Note: Joh 19:23-24.].]

We may say of every the most minute circumstance, as St. Matthew does [Note: Mat 26:56.]

Infer
1.

How certainly is Jesus the true Messiah!

[Such a variety of circumstances could not have concurred but from the express determination of Providence. Let us then receive Jesus as the promised Messiah: let us welcome him with acclamations and hosannas: let us depend upon his death as a sure ground of hope ]

2.

How cheerfully may we leave ourselves to Gods disposal!

[How were the malice of Satan, the envy of the priests, the treachery of Judas, the cowardice of Pilate, &c. overruled for the effecting of the Divine purposes! Thus may God overrule the most adverse circumstances for our good. Let us then in all states rely on that gracious declaration [Note: Rom 8:28.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Luk 22:22 . , adversative, nevertheless; the Son of Man destined to go (to death), but that does not relieve the instrument of his responsibility.

Fuente: The Expositors Greek Testament by Robertson

the Son of man. See App-98.

as = according as. Greek kata. App-104.

was determined = has been determined. See Act 2:23; Act 3:18; Act 4:27, Act 4:28. Greek. dia. App-104. Luk 22:1.

Fuente: Companion Bible Notes, Appendices and Graphics

Luk 22:22. , according to what was determined) What was determined or appointed, we may know from Scripture. See Luk 22:37 (This that is written must yet be accomplished); Mar 14:21 (The Son of Man goeth, as it is written of Him).-V. g.]

Fuente: Gnomon of the New Testament

Son of man

(See Scofield “Mat 8:20”).

Fuente: Scofield Reference Bible Notes

truly: Luk 24:25-27, Luk 24:46, Gen 3:15, Psa 22:1-31, Psa 69:1-36, Isa 53:1-12, Dan 9:24-26, Zec 13:7, Mat 26:24, Mat 26:53, Mat 26:54, Mar 14:21, Act 2:23, Act 4:25-28, Act 13:27, Act 13:28, Act 26:22, Act 26:23, 1Co 15:3, 1Co 15:4, 1Pe 1:11

but: Psa 55:12-15, Psa 69:22-28, Psa 109:6-15, Mat 27:5, Joh 17:12, Act 1:16-25, 2Pe 2:3

Reciprocal: Psa 2:1 – rage Luk 22:37 – this Joh 13:21 – one Act 4:28 – to do Rev 17:17 – to fulfil

Fuente: The Treasury of Scripture Knowledge

2

The betrayal and slaying of Jesus had been determined upon by the counsel of God (Act 2:23), to which the reference is made here.

Fuente: Combined Bible Commentary

Verse 22

In all ages of the world, the Gordian knot of moral philosophy has been the seeming incompatibility of an absolute overruling power on the part of the Creator, with the moral accountability of man. How can every thing that comes to pass be prearranged by the power and purpose of God, while yet the moral responsibility of the human acts, by which his will is accomplished, rests with guilty instruments alone? Yet Jesus calmly states the fact that it is so, in this, the strongest case imaginable.

Fuente: Abbott’s Illustrated New Testament

22:22 {7} And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

(7) Although the decree of God’s providence necessarily comes to pass, yet it does not excuse the fault of those who bring it to pass.

Fuente: Geneva Bible Notes

Jesus then affirmed again that He was going to die and thereby fulfill God’s plan (cf. Act 2:23; Act 10:42; Act 17:31; Rom 1:4). Luke used a strong word (Gr. horismemon, "determined" or "decreed") to stress God’s sovereignty in these affairs. The title "Son of Man" helped the disciples appreciate that this was part of God’s will for the Messiah who would reign. Jesus pronounced woe on the betrayer as He had on the religious leaders and on Jerusalem for rejecting Him. There is a play on the word "man" (Gr. anthropos). The worst of men would betray the best of men. Note also the reference to both divine sovereignty and human responsibility in this verse (cf. Act 2:23).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)