Albert Barnes Commentary Matthew 26:24

"The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born." — Matthew 26:24 (ASV)

The Son of man goes. That is, the Messiah; the Christ. See the notes on Matthew 8:20.

Goes. Dies, or will die. The Hebrews often spoke in this manner of death (Psalms 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 22:22 says, as it was determined. In the Greek, this means 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 (Acts 2:23).

Woe to that man, etc. The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery in the following phrase.

It had been good, etc. 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 were to be as if he had not been born, or if he were annihilated. This was a proverbial way of speaking among the Jews, in common 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 be 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 will endure in a limited time.

Consequently, it would not be true that it would be better for him not to have been born. Existence to him would be a blessing.

It follows 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 is asked how this crime of Judas could be so great, or could be a crime at all, when it was determined beforehand that the Savior 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.
4. God, who is the best judge of the nature of crime, holds all that was done in crucifying the Savior—though it was by his determinate counsel and foreknowledge—to be by wicked hands (Acts 2:23).

This punishment of Judas also proves that sinners cannot take shelter for their sins in the decrees of God or plead them as an excuse. God will punish crimes for what they are in themselves. His own deep and inscrutable purposes in regard to human actions will not change the nature of those actions or screen the sinner from the punishment he deserves.