32<\/strong> .<\/em> unto the Gentiles<\/em> ] This was the third, and by far the clearest and most circumstantial prophecy respecting His death. Hitherto, except for scattered hints which they could not understand (Luk 9:22<\/span>; Luk 9:45<\/span>), the Apostles might have supposed that Jesus would be put to death by the Jewish authorities. Now He tells them that He shall be delivered to the Gentiles<\/em><\/strong>, which involved the fact that He should be crucified, as indeed now for the first time He plainly told them (Mat 20:19<\/span>). It was necessary thus to check all blind material Messianic hopes, the ineradicable prevalence of which was proved immediately afterwards by the ambitious request of Salome and her sons (Mar 10:35-45<\/span>; Mat 20:20-28<\/span>). But while the magnificent promises which they had just heard, and the magnificent miracle which they would immediately witness, together with the shouting multitudes who would soon be attending our Lord, made it necessary thus to extinguish all worldly<\/em><\/strong> hopes in their minds, yet to prevent them from being crushed with sorrow, He now adds, without any ambiguity, the prophecy of His resurrection on the third day.<\/p>\n For he shall be delivered unto the Gentiles<\/strong>,…. As he was by the chief priests, Scribes, and elders, to Pilate, the Roman governor, and by him to the soldiers:<\/p>\n and shall be mocked<\/strong>; as he was by the latter, when they crowned him with thorns, arrayed him in a purple robe, and put a reed into his hand, and bowed the knee to him, saying, hail king of the Jews; and likewise by the Jews when he hung upon the cross:<\/p>\n and spitefully entreated<\/strong>. The Syriac and Persic versions leave out this clause here, and read it the next verse. It may regard the injuries done him, the abuses and affronts he received, both by words and blows:<\/p>\n and spitted on<\/strong>; as he was both by officers in the high priest’s palace, and by the Roman soldiers in Pilate’s hall; see Isa 50:6<\/span>.<\/p>\n <\/strong><\/p>\n 1) “For he shall be delivered unto the Gentiles,” <\/strong>(paradothesetai gar tois ethnesin) “For he will be delivered (given over) to the Gentiles, heathen, or races,” by His own race. This is here foretold for the first time, implying His coming death by crucifixion, as used by the Romans for capital punishment, Luk 23:1<\/span>.<\/p>\n 2) “And shall be mocked,” <\/strong>(kai empaichthesetai) “And he will be mocked,” by His own people, the Jewish leaders, Luk 23:35-38<\/span>.<\/p>\n 3) “And spitefully entreated,” <\/strong>(kai hubristhesetai) “And he will be insulted,” derided by His own people, Mar 15:16-23<\/span>.<\/p>\n 4) “And spitted on:” <\/strong>(kai emptusthesetai) “And he will be spit at,” by His own people, Mat 17:22<\/span>; Mat 27:30<\/span>.<\/p>\n (32) He shall be delivered unto the Gentiles.<\/strong>The words are nearly the same as in the other Gospels, but the spitefully entreated is peculiar to St. Luke.<\/p>\n “For he will be delivered up to the Gentiles, and will be mocked, and shamefully treated, and spat on, and they will scourge and kill him, and the third day he will rise again.”<\/p>\n He then spelled it out in detail. He was to be handed over to the Gentiles. This was the indication of ultimate rejection, of ultimate shame (compare Deu 28:37<\/span>; Jdg 4:2<\/span>; Jer 29:18<\/span>; Lam 2:9<\/span>; Eze 4:13<\/span>; Hos 8:8<\/span>; Hos 9:17<\/span>). He would be treated as such an outcast that He was not fit to be sentenced in a Jewish court, as though He was cut off from Israel. He would be ‘cast out of the camp’ (Lev 24:23<\/span>; Num 5:2<\/span>, compare Heb 13:11-13<\/span>). His prophetic status would be rejected, and He would be judged as a common criminal.<\/p>\n And then He would be mocked and shamefully treated and spat on. These words had in mind Isa 50:6<\/span>; Isa 53:3<\/span>; Psa 22:6-8<\/span>. He would be the rejected Servant, the rejected Son of David.<\/p>\n Then they would scourge Him and kill Him. In those days no man could come before a Roman court on a serious crime without being scourged (Isa 50:6<\/span>; Isa 53:5<\/span>). It was in order to bring home to him the seriousness of the situation. And on top of this Jesus also knew what the final consequence must be. He knew that He must die (Isa 53:7-9<\/span>).<\/p>\n But above all He knew that He would rise again, for He would receive His portion (Isa 53:10-12<\/span>; Hos 6:1-2<\/span>). Triumph must follow disaster because God was in it. He would not allow His Holy One to see corruption (Psa 16:8-11<\/span>; Act 2:25-28<\/span>; Act 13:34-37<\/span>). Rather He would be raised to a heavenly throne (Psa 110:1<\/span>; Act 2:34-36<\/span>).<\/p>\n Thus Jesus saw His whole future in terms of the Old Testament prophecies. It should be noted that as in Mark Jesus in Luke gives no hint of the fact that He will die on the cross. In view of His other sayings about His disciples taking up the cross this lack of mention of the cross would be quite remarkable unless these sayings were actually made before that event, and unchanged afterwards. We can imagine the great temptation to do so.<\/p>\n 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 32. See Mat 20:17<\/span> ; Mar 10:32<\/span> . <\/p>\n 32.<\/strong> ] The betrayal<\/em> is omitted here, which is unaccountable if Luke saw Matthew’s account, as also the omission of the crucifying<\/em> , this being the first<\/em> announcement of it: see a similar omission in ch. Luk 9:45<\/span> .<\/p>\n Luk 18:32-33<\/span> . The details of the Passion are the same as in Mk., except that no mention is made of the Jewish rulers, and that other particulars are given in a somewhat different order.<\/p>\n be delivered, &c. These particulars (in verses: Luk 18:32, Luk 18:33)are supplementary to the former three announcements. See the Structure (p. 1461). <\/p>\n 32.] The betrayal is omitted here, which is unaccountable if Luke saw Matthews account, as also the omission of the crucifying, this being the first announcement of it: see a similar omission in ch. Luk 9:45.<\/p>\n Luk 18:32. , He shall be mocked) in jeering sport (being made game of).-, He shall he loaded with insults) in deliberate earnest.<\/p>\n delivered: Luk 23:1, Luk 23:11, Mat 27:2, Mar 15:1, Joh 18:28, Joh 18:30, Joh 18:35, Act 3:13 <\/p>\n mocked: Luk 22:63-65, Luk 23:11, Luk 23:35, Isa 50:6, Isa 52:14, Isa 53:3, Mic 5:1, Mat 26:67, Mat 27:28-30, Mar 14:65, Mar 15:17-20, Joh 18:22, Joh 19:1-5 <\/p>\n Reciprocal: 2Ch 36:16 – mocked Psa 2:1 – Why Psa 73:16 – too painful for me Mat 27:26 – scourged Mat 27:30 – General Mat 27:41 – General Mar 15:19 – they smote Joh 18:32 – the saying 1Co 15:4 – he rose Heb 11:36 – mockings<\/p>\n 2<\/p>\n Spitting on one was to show the greatest of contempt.<\/p>\n Verse 32 <\/p>\n The Gentiles. The Romans were the Gentiles to whose power Jesus was delivered. (Luke 23:1,2.)<\/p>\n This was Jesus’ first reference to the Gentiles’ role in His trial and death. Luke’s inclusion of this detail suggests that he did not want his Gentile readers to miss the guilt of Gentiles for Jesus’ death. The passive construction pictures Jesus as the victim of Gentile wrath.<\/p>\n "Not one prophet ever said all this, but the prophets together did say all this. Hence, this is a summation." [Note: Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology, p. 845.] <\/span><\/p>\n For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 32 . unto the Gentiles ] This was the third, and by far the clearest and most circumstantial prophecy respecting His death. Hitherto, except for scattered hints which they could not understand (Luk 9:22; Luk 9:45), the … Continue reading “Exegetical and Hermeneutical Commentary of Luke 18:32”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25702","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25702","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25702"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25702\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25702"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25702"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25702"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"