Matthew 26:24

26:24 as the Scriptures declared: Jesus might have been referring to Isa 53:7-9 or to the broader Old Testament theme of a suffering Messiah. This verse combines God’s sovereign will with human responsibility.

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

Mat 26:24. Ὑπάγει, goeth) Through Passion to Glory.—καθὼς γέγραπται, as it is written) And therefore the woe does not affect the Son of Man. A consolatory consideration.—οὐαὶ δὲ, but woe!) The Divine foreknowledge of the traitor’s sin does not diminish its heinousness.—ἐκείνῳ, to that man); concerning which very man also it has been written.—παραδίδοται, is betrayed) By this word something further is added to ὑπάγει, goeth.—εἰ οὐκ ἐγεννήθη, 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.—Ὁ ἌΝΘΡΩΠΟς ἘΚΕῖΝΟς, “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.

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

Mat_26:24. Ὑπάγει] μεταβαίνει ἀπὸ τῆς ἐνταῦθα ζωῆς, Euthymius Zigabenus. Comp. οἴχεσθαι, ἀπέρχεσθαι, הָלַךְ. Jesus is conscious that His death will be a going away to the Father (Joh_7:33; Joh_8:22).

καλὸν, κ.τ.λ.] 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 ὁ ἄνθρωπος ἐκεῖνος is repeated; but for καλὸν ἦν without ἄν, see Buttmann, Neut. Gr. pp. 188, 195 [E. T. 217, 226]; and on οὐ as a negative, where there is only one idea contained in the negation, consult Kühner, II. 2, p. 748; Buttmann, p. 299 [E. T. 347]. Euthymius Zigabenus aptly observes: οὐ διότι προώριστο, διὰ τοῦτο παρέδωκεν· ἀλλὰ διότι παρέδωκε, διὰ τοῦτο προώριστο, τοῦ θεοῦ προειδότος τὸ πάντως ἀποβησόμενον· ἔμελλε γὰρ ὄντως ἀποβῆναι τοιοῦτος οὐ ἐκ φύσεως, ἀλλʼ ἐκ προαιρέσεως.

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.

Mat 26:24 . ὑπάγει , goeth, a euphemism for death. Cf. Joh 13:33 . καλὸν ἦν without the ἄν , not unusual in conditional sentences of this sort: supposition contrary to fact ( vide Burton, M. T., §§ 248 9).

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

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.

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

(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.

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

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.

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.

Then Judas, which betrayed him,.... Or that was about to betray him, as the Ethiopic version reads it: he had taken a step towards it, was seeking an opportunity to do it, and at length effected it: the Persic version reads, Judas Iscariot; who after all the rest had put the question,

answered and said, Master, is it I? Who though he knew what he had been doing, and what he further resolved to do, and was conscious to himself he was the man; nay, though he had been pointed out as the person, and the most dreadful woe denounced on him, that should be the betrayer, in his hearing; yet all this did not at all affect his marble heart; but in the most audacious manner, and without any concern of mind, or show of guilt, asks if he was the person; suggesting, that surely he could, not mean him. It is observed by some, that the word Rabbi, used by Judas, is a more honourable name than that of Lord, used by the disciples; thereby reigning to give Christ more honour, and exceed in his respect to him, than the rest of the disciples; in order, if he could, to cover his wicked designs:

he said unto him, thou hast said: that is, it is as thou hast said; thou hast said right, thou art the man; a way of speaking used, when what is asked is assented to as truth: thus it being

"said to a certain person, is Rabbi dead? He replied to them, , "ye have said"; and they rent their clothes (i).''

Taking it for granted, by that answer, that so it was.

(i) T. Hieros Kilaim, fol. 32. 2.

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

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 εξοδος, 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.

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.

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.

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

The Son of man goeth (upagei departeth). It is thus that Christ alludes to his approaching death, (Joh_7:33 Joh 8:21, 22 13:3, etc.) declaring thus the voluntary nature of his sufferings. As it is written of him. Every minute detail of Christ"s Passion enunciated by the prophets was fulfilled. "The prescience of God," says Chrysostom, "is not the cause of men"s wickedness, nor does it involve any necessity of it; Judas was not a traitor because God foresaw it, but he foresaw it because Judas would be so." Woe unto that man by (through) whom the Son of man is betrayed! paradidotai is being betrayed. Judas could hear this and the following sentence, and yet retain his iniquitous purpose! It had been good for that man if he had not been born; literally, it were good for him if that man had not been born. Jesus says this, knowing what the fate of Judas would be in the other world. There is no hope here held out of alleviation or end of suffering, or of ultimate restoration. It is a rayless darkness of despair. Had there been any expectation of relief or of recovery of God"s favour, existence would be a blessing even to the worst of sinners; for they would have eternity still before them in which to enjoy their pardon and purification; and in such case it could not be said of them that it were better for them never to have been born. On one side of the mysterious problem connected with Judas and such-like sinners we may again quote St. Chrysostom ("Hom. 81, in Matthew"), then," one may say, "though Judas had not betrayed him, would not another have betrayed him?... Because if Christ must needs be crucified, it must be by the means of some one, and if by some one, surely by such a person as this. But if all had been good, the dispensation in our behalf had been impeded." Not so. For the All wise knows how he shall bring about our benefits, even had this happened. For his wisdom is rich in contrivance, and incomprehensible. So for this reason, that no one might suppose that Judas had become a minister of the dispensation, he declares the wretchedness of that man. But some one will say again, "And if it had been good if he had never been born, wherefore did he suffer both this man and all the wicked to come into the world?" When thou oughtest to blame the wicked, for that, having the power not to become such as they are, they have become wicked, thou leavest this, and busiest thyself and art curious about the things of God, although knowing that it is not by necessity that any one is wicked."

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

The Son of man goeth through sufferings to glory, as it is written of him - Yet this is no excuse for him that betrayeth him: miserable will that man be: it had been good for that man if he had not been born - May not the same be said of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the doctrine of universal salvation?

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

24. The Son of man goeth as it is written of him. Luke, “As it was determined,” in prophecy. Good for that man. A declaration of the awful judgment that would befall the traitor.

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.

24. καλὸν ἦν αὐτῷ κ.τ.λ. A familiar phrase in the Rabbinical Schools, used here with awful depth of certainty. The omission of ἂν makes the expression more emphatic. The condition is unfulfilled, but assuredly it would have been well if it had been fulfilled. In later Greek the tendency to this omission grows: cp. εἰ μὴ ἦν οὗτος παρὰ θεοῦ οὐκ ἠδύνατο ποιεῖν οὐδέν, Joh 9:33. In modern Greek ἂν is always omitted in such cases. The same construction occurs in Latin. ‘Antoni gladios potuit contemnere si sic │omnia dixisset,’ Juv. Sat. X. 123. ‘Me truncus illapsus cerebro │sustulerat nisi Faunus ictum │ dextra levasset,’ Hor. Od. II. 17. 27 (Winer, p. 382; Goodwin, pp. 96, 97).

εἰ οὐκ ἐγεννήθη. οὐ not μὴ after εἰ. Here οὐκ so entirely coalesces with ἐγεννήθη as to form with it a single verbal notion and to remain uninfluenced by εἰ. Cp. εἰ καὶ οὐ δώσει, Luk 11:8, where οὐ δώσει = ‘will refuse.’ Cp. also 1Co 11:6, εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω. Soph. Aj. 1131, εἰ τοὺς θανόντας οὐκ ἐᾷς θάπτειν. Plat. Apol. Socr. 25 B, ἐάν τε σὺ καὶ Ἄνυτος οὐ φῆτε ἐάν τε φῆτε. (Winer, p. 599 foll.; Goodwin, p. 88.)

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.

(M) 24. The Son of Man indeed goeth as it stands written about Him: but woe to that man through whom the Son of Man is delivered up! good were it for him if that man had not been born.] Mk. has the same with ὄτι at the beginning and no ἦν after καλόν. “Mt. improves the Greek by adding ἦν, ” Moulton, p. 200.

The sentence is very Semitic in construction and idea. For ὑπάγειν = goes on his destined path, goes to his fate, dies, see Schlatter on Joh 7:33. For καθὼς γέγραπται, see Bacher, Exeget. Term. I. 88, II. 91. The solemn repetition of ὁ ἄνθρωπος ἐκεῖνος and the αὐτῷ—ὁ ἄνθρωπος ἐκεῖνος is also Semitic. The whole verse could be literally translated into Hebrew or Aramaic; cf. B. Chag. 11b “It were better for him if he had not come into the world,” Enoch 38:2 “It had been good for them if they had not been born.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.