Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay:

This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain.

him, given up by the determinate counsel and foreknowledge of God, ye, by the hand of lawless men, have crucified and slain.

this one, by the determinate counsel and foreknowledge of God, being given out, having taken by lawless hands, having crucified, ye did slay;

delivered up through God's settled purpose and foreknowledge - you by the hands of Gentiles have nailed to a cross and have put to death.

Him, when he was given up, by the decision and knowledge of God, you put to death on the cross, by the hands of evil men:

This man, under the definitive plan and foreknowledge of God, was delivered by the hands of the unjust, afflicted, and put to death.

He, I say, in accordance with God's definite plan and with his previous knowledge, was betrayed, and you, by the hands of lawless men, nailed him to a cross and put him to death.

Him have ye slain. He maketh mention of the death of Christ for this cause chiefly, that the resurrection might the more assuredly be believed. It was a thing full well known among the Jews that Christ was crucified. Therefore, in that he rose again, it is a great and wonderful token of his Divine power. In the mean season, to the end he may prick their consciences with the feeling of sin, he saith that they slew him; not that they crucified him with their own hands, but because the people, with one voice, desired to have him put to death. And although many of the hearers unto whom he speaketh did not consent unto that wicked and ungodly cruelty, yet doth he justly impute the same to the nation; because all of them had defiled themselves either with their silence, or else through their carelessness. Neither hath the cloak and color [1] of ignorance any place, forasmuch as he was showed before of God. This guiltiness, therefore, under which he bringeth them, is a preparation unto repentance. By the determinate counsel He removeth a stumbling-block; because it seemeth, at the first blush, to be a thing very inconvenient, [unaccountable,] that that man whom God had so greatly adorned, being afterward laid open to all manner of mocking, doth suffer so reproachful a death. Therefore, because the cross of Christ doth commonly use to trouble us at the first sight, for this cause Peter declareth that he suffered nothing by chance, or because he wanted power to deliver himself, but because it was so determined (and appointed) by God. For this knowledge alone, that the death of Christ was ordained by the eternal counsel of God, did cut off all occasion of foolish and wicked cogitation's, and did prevent all offenses which might otherwise be conceived. For we must know this, that God doth decree nothing in vain or rashly; whereupon it followeth that there was just cause for which he would have Christ to suffer. The same knowledge of God's providence is a step to consider the end and fruit of Christ's death. For this meeteth us by and by in the counsel of God, that the just was delivered [2] for our sins, and that his blood was the price of our death. And here is a notable place touching the providence of God, that we may know that as well our life as our death is governed by it. Luke intreateth, indeed, of Christ; but in his person we have a mirror, which doth represent unto us the universal providence of God, which doth stretch itself throughout the whole world; yet doth it specially shine unto us who are the members of Christ. Luke setteth down two things in this place, the foreknowledge and the decree of God. And although the foreknowledge of God is former in order, (because God doth first see what he will determine, before he doth indeed determine the same,) yet doth he put the same after the counsel and decree of God, to the end we may know that God would nothing, neither appointed anything, save that which he had long before directed to his [its] end. For men do oftentimes rashly decree many things, because they decree them suddenly. Therefore, to the end Peter may teach that the counsel of God is not without reason, he coupleth also therewithal his foreknowledge. Now, we must distinguish these two, and so much the more diligently, because many are deceived in this point. For passing over the counsel of God, wherewith he doth (guide and) govern the whole world, they catch at his bare foreknowledge. Thence cometh that common distinction, that although God doth foresee all things, yet doth he lay no necessity upon his creatures. And, indeed, it is true that God doth know this thing or that thing before, for this cause, because it shall come to pass; but as we see that Peter doth teach that God did not only foresee that which befell Christ, but it was decreed by him. And hence must be gathered a general doctrine; because God doth no less show his providence in governing the whole world, than in ordaining and appointing the death of Christ. Therefore, it belongeth to God not only to know before things to come, but of his own will to determine what he will have done. This second thing did Peter declare when he said, that he was delivered by the certain and determinate counsel of God. Therefore, the foreknowledge of God is another thing than the will of God, whereby he governeth and ordereth all things. Some, which are of quicker sight, confess that God doth not only foreknow, but also govern with his beck what things soever are done in this world. Nevertheless, they imagine a confused government, as if God did give liberty to his creatures to follow their own nature. They say that the sun is ruled by the will of God, because, in giving light to us, he doth his duty, which was once enjoined him by God. They think that man hath free-will after this sort left him, because his nature is disposed or inclined unto the free choice of good and evil. But they which think so do feign that God sitteth idle in heaven. The Scripture teacheth us far otherwise, which ascribeth unto God a special government in all things, and in man's actions. Notwithstanding, it is our duty to ponder and consider to what end it teacheth this; for we must beware of doting speculations, wherewith we see many carried away. The Scripture will exercise our faith, that we may know that we are defended by the hand of God, lest we be subject to the injuries of Satan and the wicked. It is good for us to embrace this one thing; neither did Peter mean anything else in this place. Yea, we have an example set before us in Christ, whereby we may learn to be wise with sobriety. For it is out of question, that his flesh was subject to corruption, according to nature. But the providence of God did set the same free. If any man ask, whether the bones of Christ could be broken or no? it is not to be denied, that they were subject to breaking naturally, yet could there no bone be broken, because God had so appointed and determined, (John 19:36.) By this example (I say) we are taught so to give the chiefest room to God's providence, that we keep ourselves within our bounds, and that we thrust not ourselves rashly and indiscreetly into the secrets of God, whither our eyesight doth not pierce. By the hands of the wicked Because Peter seemeth to grant that the wicked did obey God, hereupon followeth two absurdities; [3] the one, either that God is the author of evil, or that men do not sin, what wickedness soever they commit. I answer, concerning the second, that the wicked do nothing less than obey God, howsoever they do execute that which God hath determined with himself. For obedience springeth from a voluntary affection; and we know that the wicked have a far other purpose. Again, no man obeyeth God save he which knoweth his will. Therefore, obedience dependeth upon the knowledge of God's will. Furthermore, God hath revealed unto us his will in the law; wherefore, those men [4] do obey God, who do that alone which is agreeable to the law of God; and, again, which submit themselves willingly to his government. We see no such thing in all the wicked, whom God doth drive hither and thither, they themselves being ignorant. No man, therefore, will say that they are excusable under this color, because they obey God; forasmuch as both the will of God must be sought in his law, and they, so much as in them lieth, do [5] to resist God. As touching the other point, I deny that God is the author of evil; because there is a certain noting of a wicked affection in this word. For the wicked deed is esteemed according to the end whereat a man aimeth. When men commit theft or murder, they offend [6] for this cause, because they are thieves or murderers; and in theft and murder there is a wicked purpose. God, who useth their wickedness, is to be placed in the higher degree. For he hath respect unto a far other thing, because he will chastise the one, and exercise the patience of the other; and so he doth never decline from his nature, that is, from perfect righteousness. So that, whereas Christ was delivered by the hands of wicked men, whereas he was crucified, it came to pass by the appointment and ordinance of God. But treason, which is of itself wicked, and murder, which hath in it so great wickedness, must not be thought to be the works of God.

Footnotes

1 - "Praetextus," pretext.

2 - "Morti addictum," subjected to death.

3 - "Ex duobus absurdis alterutrum," one of two absurdities.

4 - "Demum," only.

5 - "Cupiant," desire.

6 - "Peccant," they sin.

Him, being delivered - ἔκδοτον ekdoton. This word, delivered, is used commonly of those who are surrendered or delivered into the hands of enemies or adversaries. It means that Jesus was surrendered, or given up to his enemies by those who should have been his protectors. Thus, he was delivered to the chief priests, Mark 10:33. Pilate released Barabbas, and delivered Jesus to their will, Mark 15:15; Luke 23:25. He was delivered unto the Gentiles, Luke 18:32; the chief priests delivered him to Pilate, Matthew 27:2; and Pilate delivered him to be crucified, Matthew 27:26; John 19:16. In this manner was the death of Jesus accomplished, by being surrendered from one tribunal to another, and one demand of his countrymen to another, until they succeeded in procuring his death. It may also be implied here that he was given or surrendered by God Himself to the hands of people. Thus, he is represented to have been given by God, John 3:16; 1-John 4:9-10. The Syriac translates this, "Him, who was destined to this by the foreknowledge and will of God, you delivered into the hands of wicked men," etc. The Arabic, "Him, delivered to you by the hands of the wicked, you received, and after you had mocked him you slew him."
By the determinate counsel - The word translated "determinate" - τῇ ὡρίσμένῃ tē hōrismenē - mean, properly, "what is defined, marked out, or bounded; as, to mark out or define the boundary of a field," etc. See Romans 1:1, Romans 1:4. In Acts 10:42, it is translated "ordained of God"; denoting His purpose that it should be so, that is, that Jesus should be the Judge of quick and dead; Luke 22:22, "The Son of man goeth as it is determined of him," that is, as God has purposed or determined beforehand that he should go; Acts 11:29, "The disciplesdetermined to send relief unto the brethren which dwelt in Judea," that is, they resolved or purposed beforehand to do it; Acts 17:26, "God'hath determined' the times before appointed and fixed," etc. In all these places there is the idea of a purpose, intention, or plan implying intention, and marking out or fixing the boundaries to some future action or evens. The word implies that the death of Jesus was resolved by God before it took place. And this truth is established by all the predictions made in the Old Testament, and by the Saviour himself. God was not compelled to give up his Son. There was no claim on him for it. He had a right, therefore, to determine when and how it should be done. The fact, moreover, that this was predicted, shows that it was fixed or resolved on. No event can be foretold, evidently, unless it be certain that it will take place. The event, therefore, must in some way be fixed or resolved on beforehand,
Counsel - βουλή boulē. This word properly denotes "purpose, decree, will." It expresses the act of the mind in willing, or the purpose or design which is formed. Here it means the purpose or will of God; it was his plan or decree that Jesus should be delivered: Acts 4:28, "For to do whatsoever thy hand and thy counsel ἡ βουλή σου hē boulē sou determined before to be done"; Ephesians 1:11, "Who worketh all things after the counsel of his own will"; Hebrews 6:17, "God willingto showthe immutability of his counsel." See Acts 20:27; 1-Corinthians 4:5; Luke 23:51. The word here, therefore, proves that Jesus was delivered by the deliberate purpose of God; that it was according to his previous intention and design. The reason why this was insisted on by Peter was that he might convince the Jews that Jesus was not delivered by weakness, or because he was unable to rescue himself. Such an opinion would have been inconsistent with the belief that he was the Messiah. It was important, then, to assert the dignity of Jesus, and to show that his death was in accordance with the fixed design of God, and therefore that it did not interfere in the least with his claims to be the Messiah. The same thing our Saviour has himself expressly affirmed, John 19:10-11; John 10:18; Matthew 26:53.
Foreknowledge - This word denotes "the seeing beforehand of an event yet to take place." It implies:
1. Omniscience; and,
2. That the event is fixed and certain.
To foresee a contingent event, that is, to foresee that an event will take place when it may or may not take place, is an absurdity. Foreknowledge, therefore, implies that for some reason the event will certainly take place. What that reason As, however, God is represented in the Scriptures as purposing or determining future events; as they could not be foreseen by him unless he had so determined, so the word sometimes is used in the sense of determining beforehand, or as synonymous with decreeing, Romans 8:29; Romans 11:2. In this place the word is used to denote that the delivering up of Jesus was something more than a bare or naked decree. It implies that God did it according to his foresight of what would be the best time, place, and manner of its being done. It was not the result merely of will; it was will directed by a wise foreknowledge of what would be best. And this is the case with all the decrees of God. It follows from this that the conduct of the Jews was foreknown. God was not disappointed in anything respecting their treatment of his Son, nor will he be disappointed in any of the actions of people. Notwithstanding the wickedness of the world, his counsel shall stand, and he will do all his pleasure, Isaiah 46:10.
Ye have taken - See Matthew 26:57. Ye Jews have taken. It is possible that some were present on this occasion who had been personally concerned in taking Jesus, and many who had joined in the cry, "Crucify him, Luke 23:18-21. It was, at any rate, the act of the Jewish people by which this had been done. This was a striking instance of the fidelity of that preaching which says, as Nathan did to David, "Thou art the man!" Peter, once so timid that he denied his Lord, now charged this atrocious crime to his countrymen, regardless of their anger and his own danger. He did not deal in general accusations, but brought the charges home, and declared that they were the people who had been concerned in this amazing crime. No preaching can be successful that does not charge to people their personal guilt, and that does not fearlessly proclaim their ruin and danger.
By wicked hands - Greek: "through or by the hands of the lawless or wicked." This refers, doubtless, to Pilate and the Roman soldiers, through whose instrumentality this had been done. The reasons for supposing that this is the true interpretation of the passage are these:
(1) The Jews had not the power of inflicting death themselves.
(2) the term used here, "wicked," ἀνόμων anomōn, is not applicable to the Jews, but to the Romans. It properly means lawless, or those who had not the Law, and is often applied to the pagan, Romans 2:12, Romans 2:14; 1-Corinthians 9:21.
(3) the punishment which was inflicted was a Roman punishment.
(4) it was a matter of fact that the Jews, though they had condemned him, yet had not put him to death themselves, but had demanded it of the Romans. But, though they had employed the Romans to do it, still they were the prime movers in the deed; they had plotted, and compassed, and demanded his death, and they were, therefore, not the less guilty. The maxim of the common law and of common sense is, "He who does a deed by the instrumentality of another is responsible for it." It was from no merit of the Jews that they had not put him to death themselves. It was simply because the power was taken away from them.
Have crucified - Greek: "Having affixed him to the cross, ye have put him to death." Peter here charges the crime fully on them. Their guilt was not diminished because they had employed others to do it. From this we may remark:
1. That this was one of the most amazing and awful crimes that could be charged to any people. It was malice, and treason, and hatred, and murder combined. Nor was it any common murder. It was their own Messiah whom they had put to death; the hope of their fathers; he who had been long promised by God, and the prospect of whose coming had so long cheered and animated the nation. They had now imbrued their hands in his blood, and stood charged with the awful crime of having murdered the Prince of Peace.
2. It is no mitigation of guilt that we do it by the instrumentality of others. It is often, if not always, a deepening and extending of the crime.
3. We have here a striking and clear instance of the doctrine that the decrees of God do not interfere with the free agency of people. This event was certainly determined beforehand. Nothing is clearer than this. It is here expressly asserted; and it had been foretold with undeviating certainty by the prophets. God had, for wise and gracious purposes, purposed or decreed in his own mind that his Son should die at the time and in the manner in which he did; for all the circumstances of his death, as well as of his birth and his life, were foretold; and yet in this the Jews and the Romans never supposed or alleged that they were compelled or cramped in what they did. They did what they chose. If in this case the decrees of God were not inconsistent with human freedom, neither can they be in any case. Between those decrees and the freedom of man there is no inconsistency, unless it could be shown - what never can be that God compels people to act contrary to their own will. In such a case there could be no freedom. But that is not the case with regard to the decrees of God. An act is what it is in itself; it can be contemplated and measured by itself. That it was foreseen, foreknown, or purposed does not alter its nature, anymore than it does that it be remembered after it is performed. The memory of what we have done does not destroy our freedom. "Our own purposes" in relation to our conduct do not destroy our freedom; nor can the purposes or designs of any other being violate one free moral action, unless he compels us to do a thing against our will.
4. We have here a proof that the decrees of God do not take away the moral character of an action. It does not prove that an action is innocent if it is shown that it is a part of the wise plan of God to permit it, Never was there a more atrocious crime than the crucifixion of the Son of God; and yet it was determined on in the divine counsels. So with all the deeds of human guilt. The purpose of God to permit them does not destroy their nature or make them innocent. They are what they are in themselves. The purpose of God does not change their character; and if it is right to push them in fact, they will be punished. If it is right for God to punish them, it was right to resolve to do it. The sinner must answer for his sins, not for the plans of his Maker; nor can he take shelter in the day of wrath against what he deserves in the plea that God has determined future events. If any people could have done it, it would have been those whom Peter addressed; yet neither he nor they felt that their guilt was in the least diminished by the fact that Jesus was "delivered by the determinate counsel and foreknowledge of God."
5. If this event was predetermined; if that act of amazing wickedness, when the Son of God was put to death, was fixed by the determinate counsel of God, then all the events leading to it, and the circumstances attending it, were also a part of the decree. The one could not be determined without the other.
6. If that event was determined, then others may also be consistently with human freedom and responsibility. There can be no deed of wickedness that will surpass that of crucifying the Son of God, and if the acts of his murderers were a part of the wise counsel of God, then on the same principle are we to suppose that all events are under his direction, and ordered by a purpose infinitely wise and good.
7. If the Jews could not take shelter from the charge of wickedness under the plea that it was foreordained, then no stoners can do it. This was as clear a case as can ever occur; and yet the apostle did not intimate that an excuse or mitigation for their sin could be pled from this cause. This case, therefore, meets all the excuses of sinners from this plea, and proves that those excuses will not avail them or save them in the day of judgment.

Him, being delivered by the determinate counsel - Bp. Pearce paraphrases the words thus: Him having been given forth; i.e. sent into the world, and manifested by being made flesh, and dwelling among you, as it is said in John 1:14; see also Acts 4:28.
Kypke contends that εκδοτον, delivered, does not refer to God, but to Judas the traitor "the Jews received Jesus, delivered up to them by Judas; the immutable counsel of God so permitting."
By the determinate counsel, ὡρισμενῃ βουλῃ; that counsel of God which defined the time, place, and circumstance, according (προγνωσει) to his foreknowledge, which always saw what was the most proper time and place for the manifestation and crucifixion of his Son; so that there was nothing casual in these things, God having determined that the salvation of a lost world should be brought about in this way; and neither the Jews nor Romans had any power here, but what was given to them from above. It was necessary to show the Jews that it was not through Christ's weakness or inability to defend himself that he was taken; nor was it through their malice merely that he was slain; for God had determined long before, from the foundation of the world, Revelation 13:8, to give his Son a sacrifice for sin; and the treachery of Judas, and the malice of the Jews were only the incidental means by which the great counsel of God was fulfilled: the counsel of God intending the sacrifice, but never ordering that it should be brought about by such wretched means. This was permitted; the other was decreed. See the observations at the end of this chapter.
By wicked hands have crucified and slain - I think this refers to the Romans, and not to the Jews; the former being the agents, to execute the evil purposes of the latter. It is well known that the Jews acknowledged that they had no power to put our Lord to death, John 18:31, and it is as well known that the punishment of the cross was not a Jewish, but a Roman, punishment: hence we may infer that by δια χειρων ανομων, by the hands of the wicked, the Romans are meant, being called ανομοι, without law, because they had no revelation from God; whereas the others had what was emphatically termed ὁ νομος του Θεου, the law of God, by which they professed to regulate their worship and their conduct. It was the Jews, therefore, who caused our Lord to be crucified by the hands of the heathen Romans.

Him, being delivered by the determinate counsel and (p) foreknowledge of God, ye have taken, and by wicked (q) hands have crucified and (r) slain:
(p) God's everlasting foreknowledge, which can neither be separated from his determinate counsel, as the Epicureans say, neither yet be the cause of evil: for God in his everlasting and unchangeable counsel appointed the wicked act of Judas to an excellent end: and God does that well which the instrument does wickedly.
(q) God's counsel does not excuse the Jews, whose hands were wicked.
(r) The fact is said to be theirs by whose counsel and urging on it is done.

Him being delivered,.... By himself, according to his own will, for he gave, or delivered himself for his people; and by his Father, who spared him not, but delivered him up for us all; and by Judas, one of his disciples, who, for a sum of money, delivered him into the hands of the Jews; and by them he was delivered up to Pilate, the Roman governor; and by him back again to the Jews, and to the soldiers, to crucify him: and all this
by the determinate counsel and foreknowledge of God; God not only foreknew that it would be, but determined that it should be, who does all things after the counsel of his own will; and this for the salvation of his people, and for the glorifying of his divine perfections: though this fixed resolution, settled purpose, and wise determination of God, did not in the least excuse the sin of Judas in betraying him, or of Pilate in condemning him, or of the Jews in crucifying him; nor did it at all infringe the liberty of their wills in acting, who did what they did, not by force, but voluntarily:
ye have taken, and by wicked hands have crucified and slain; they took him in the garden, and bound him, and had him first before the high priest, then before Pilate, the Roman governor, and cried out with one voice, in a most vehement manner, for the crucifying of him, which, at their importunity, was granted, though no fault was found in him; and therefore are justly charged with slaying, or murdering him.

determinate counsel and foreknowledge--God's fixed plan and perfect foresight of all the steps involved in it.
ye have taken, and by wicked hands have crucified and slain--How strikingly is the criminality of Christ's murderers here presented in harmony with the eternal purpose to surrender Him into their hands!

Being delivered by the determinate counsel. It was the will of the Father that he should die, and was known to the Father before his coming. See Isaiah, chapter 53.
By wicked hands have crucified. By the hands of wicked Romans, whom they caused to crucify the Lord.

Him, being delivered by the determinate counsel and foreknowledge of God - The apostle here anticipates an objection, Why did God suffer such a person to be so treated? Did he not know what wicked men intended to do? And had he not power to prevent it? Yea. He knew all that those wicked men intended to do. And he had power to blast all their designs in a moment. But he did not exert that power, because he so loved the world! Because it was the determined counsel of his love, to redeem mankind from eternal death, by the death of his only - begotten Son.