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.

Goeth - Dies, or will die. The Hebrews often spoke in this manner of death, Psalm 39:13; Genesis 15:2.

As it is written of him - That is, as it is "written" or prophesied of him in the Old Testament. Compare Psalm 41:9 with John 13:18. See also Daniel 9:26-27; Isaiah 53:4-9. Luke Luk 22:22 says, "as it was determined." In the Greek, as it was "marked out by a boundary" - that is, in the divine purpose. It was the previous intention of God to give him up to die for sin, or it could not have been certainly predicted. It is also declared to have been by his "determinate counsel and foreknowledge." See the notes at Acts 2:23.

Woe unto that man ... - The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery or "woe" in the phrase following.

It had been good ... - That is, it would have been better for him if he had not been born; or it would be better now for him if he was to be as "if" he had not been born, or if he was annihilated. This was a proverbial mode of speaking among the Jews in frequent use. In relation to Judas, it proves the following things:

1. that the crime which he was about to commit was exceedingly great;

2. that the misery or punishment due to it would certainly come upon him;

3. that he would certainly deserve that misery, or it would not have been threatened or inflicted; and,

4. that his punishment would be eternal.

If there should be any period when the sufferings of Judas should end, and he be restored and raised to heaven, the blessings of that "happiness without end" would infinitely overbalance all the sufferings he could endure in a limited time, and consequently it would not be true that it would have been better for him not to have been born. Existence, to him, would, on the whole, be an infinite blessing. This passage proves further that, in relation to one wicked man, the sufferings of hell will be eternal. If of one, then it is equally certain and proper that all the wicked will perish forever.

If it be asked how this crime of Judas could be so great, or could be a crime at all, when it was determined beforehand that the Saviour should be betrayed and die in this manner, it may be answered:

1. That the crime was what it was "in itself," apart from any determination of God. It was a violation of all the duties he owed to God and to the Lord Jesus - awful ingratitude, detestable covetousness, and most base treachery. As such it deserved to be punished.

2. The previous purpose of God did not force Judas to do this. In it he acted freely. He did just what his wicked heart prompted him to do.

3. A previous knowledge of a thing, or a previous purpose to permit a thing, does not alter its "nature," or cause it to be a different thing from what it is.

continued...

For the exposition, see on [1362]Lu 22:7-23.

As it is written; in the book of God's eternal purposes and decrees; for Luke says, "as it was determined" Luke 22:22, or as it was recorded in the books of the Old Testament; in Psalm 22:1, Isaiah 53:1 and Daniel 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.