Luke 18:31 Kommentar

In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer (Luk 18:1-8). II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer (Luk 18:9-14). III. Christ's favour to little children that were brought to him (Luk 18:15-17). IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion (Luk 18:18-30). V. Christ's foretelling his own death and sufferings (Luk 18:31-34). VI. His restoring sight to a blind man (Luk 18:35-43). And these four passages we had before in Matthew and Mark.

Here is, I. The notice Christ gave to his disciples of his sufferings and death approaching, and of the glorious issue of them, which he himself had a perfect sight and foreknowledge of, and thought it necessary to give them warning of, that it might be the less surprise and terror to them. Two things here are which we had not in the other evangelists: - 1. The sufferings of Christ are here spoken of as the fulfilling of the scriptures, with which consideration Christ reconciled himself to them, and would reconcile them: All things that are written by the prophets concerning the Son of man, especially the hardships he should undergo, shall be accomplished. Note, The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, Pe1 1:11. This proves that the scriptures are the word of God, for they had their exact and full accomplishment; and that Jesus Christ was sent of God, for they had their accomplishment in him; this was he that should come, for whatever was foretold concerning the Messiah was verified in him; and he would submit to any thing for the fulfilling of scripture, that not one jot or tittle of that should fall to the ground. This makes the offence of the cross to cease, and puts an honour upon it. Thus it was written, and thus it behoved Christ to suffer, thus it became him. 2. The ignominy and disgrace done to Christ in his sufferings are here most insisted upon. The other evangelists had said that he should be mocked; but here it is added, He shall be spitefully treated, hubristhēsetai - he shall be loaded with contumely and contempt, shall have all possible reproach put upon him. This was that part of his sufferings by which in a spiritual manner he satisfied God's justice for the injury we had done him in his honour by sin. Here is one particular instance of disgrace done him, that he was spit upon, which had been particularly foretold, Isa 50:6. But here, as always, when Christ spoke of his sufferings and death, he foretold his resurrection as that which took off both the terror and reproach of his sufferings: The third day he shall rise again. II. The confusion that the disciples were hereby put into. This was so contrary to the notions they had had of the Messiah and his kingdom, such a balk to their expectations from their Master, and such a breaking of all their measures, that they understood none of these things, Luk 18:34. Their prejudices were so strong that they would not understand them literally, and they could not understand them otherwise, so that they did not understand them at all. It was a mystery, it was a riddle to them, it must be so; but they think it impossible to be reconciled with the glory and honour of the Messiah, and the design of setting up his kingdom. This saying was hidden from them, kekrummenon ap' autōn, it was apocrypha to them, they could not receive it: for their parts, they had read the Old Testament many a time, but they could never see any thing in it that would be accomplished in the disgrace and death of this Messiah. They were so intent upon those prophecies that spoke of his glory that they overlooked those that spoke of his sufferings, which the scribes and doctors of the law should have directed them to take notice of, and should have brought into their creeds and catechisms, as well as the other; but they did not suit their scheme, and therefore were laid aside. Note, Therefore it is that people run into mistakes, because they read their Bibles by the halves, and are as partial in the prophets as they are in the law. They are only for the smooth things, Isa 30:10. Thus now we are too apt, in reading the prophecies that are yet to be fulfilled, to have our expectations raised of the glorious state of the church in the latter days. But we overlook its wilderness sackcloth state, and are willing to fancy that is over, and nothing is reserved for us but the halcyon days; and then, when tribulation and persecution arise, we do not understand it, neither know we the things that are done, though we are told as plainly as can be that through many tribulations we must enter into the kingdom of God.

And he spoke a parable unto them,.... To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see Psa 50:15 to this end, that men ought always to pray. This is opposed to them, who pray not at all, or have left off prayer before God, or who pray only in distress; and suggests, that a man should pray as often as he has an opportunity; should be constant and assiduous at the throne of grace, and continue putting up his requests to God, though he does not presently return an answer: and not to faint; by reason of afflictions, temptations, desertions, and delays in answering prayer; and prayer itself is an admirable antidote against fainting under afflictive providences: it is with the Jews an affirmative precept that a man should pray, , "every day" (k); it was usual with them to pray three times a day; see Psa 55:17 there is no set time fixed by Christ; men should be always praying. This is not to be understood, that a man should be always actually engaged in the work of prayer; that he should be continually either in his closet, in private devotion to God, or attending exercises of more public prayer, with the saints; for there are other religious exercises to be performed, besides prayer; and besides, there are many civil affairs of life, it is every man's indispensable duty to regard: nor does our Lord mean in the least to break in upon, or interrupt the natural and civil duties of life; but his meaning is, that a man should persevere in prayer, and not leave off, or be dejected, because he has not an immediate answer; and this is clear from the following case. (k) Maimon. Hilch. Tephilla, c. 1. sect. 1.

For he shall be delivered unto the Gentiles,.... As he was by the chief priests, Scribes, and elders, to Pilate, the Roman governor, and by him to the soldiers: and shall be mocked; 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: and spitefully entreated. 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: and spitted on; 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.

(Hom. 65. in Matt.) He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it.

And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, "How has He fallen into the hands of the enemy, who promised us salvation?" He relates in order the successive events of the Passion; He shall be delivered unto the Gentiles, and shall be mocked, and scourged, and spitted on.

To prepare the disciples' minds, the Savior of all tells them that he will suffer the passion on the cross and death in the flesh as soon as he has gone up to Jerusalem. He added that he would also rise wiping out the pain and obliterating the shame of the passion by the greatness of the miracle. It was glorious and worthy of God to be able to break the bonds of death and hurry back to life. According to the expression of wise Paul, the resurrection from the dead testifies that he is God and the Son of God.

He told them beforehand what would happen so that they might be aware that he foreknew his passion. Although it was in his power easily to escape, Christ still went ahead to willingly meet it. Saying, "Behold, we go up to Jerusalem," he urgently testified and commanded them to remember what had been foretold. He necessarily added that the holy prophets had foretold all these things. As in the person of Christ, Isaiah says, "I have given my back to scourging, and my cheeks to buffetings; and I have not turned away my face from the shame of spitting." In another place, the prophet says of him, "As a sheep he was led unto the slaughter, and was silent, as a lamb before its shearer." "All we like sheep have gone astray: every one has gone astray in his path, and the Lord has delivered him up because of our sins." In the twenty-second psalm, blessed David, painting as it were beforehand the sufferings upon the cross, set before us Jesus speaking as one already hanging on the tree. He says, "But I am a worm, and no man; scorned by men and despised by the people. All who see me mock at me, they make mouths at me, they wag their heads; 'He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him!' " Some of the Jews did shake their wicked heads at him, deriding him and saying, "If you are the Son of God, come down now from the cross, and we will believe you." He said, "They divide my garments among them, and for my raiment they cast lots." In another place, Christ again says of those that crucified him, "They gave gall for my food, and for my thirst they made me drink vinegar."

(Hom. 2. in Ev.) The Saviour foreseeing that the hearts of His disciples would be troubled at His Passion, tells them long beforehand both the suffering of His Passion and the glory of His Resurrection.

Our Redeemer, foreseeing that the souls of the disciples would be troubled by His passion, foretold to them long beforehand both the suffering of that same passion and the glory of His resurrection, so that when they saw Him dying, as had been predicted, they would not doubt that He would also rise again.

I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power. For when we see a man who has promised his creditor that he will pay him his debt after three days, fulfilling his promise on that very day, we are so far from looking upon him as deceitful, that we admire his veracity. I must add, however, that He said not that He should rise again after three days, but on the third day. You have then the preparation, the Sabbath until sun set, and the fact that He rose after the Sabbath was over.

Jesus took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For he will be delivered to the Gentiles, and will be mocked, insulted, and spit upon. After they have scourged him, they will kill him, and on the third day he will rise again." Foreseeing that the suffering of his passion would trouble the spirits of his disciples, the Savior predicts to them long in advance both the punishment of his passion and the glory of his resurrection, so that seeing him die as it was predicted, they might not doubt that he would also rise again. He also foresaw that certain heretics would arise in the Church who would claim that Christ taught contrary to the law and the prophets, and that the God of the Old Testament was different from the God of the New Testament. He showed that the prophecies were directed to no one more than to himself and the mystery of his temporary dispensation for us, so that his passion and subsequent glory would be the fulfillment and perfect celebration of the prophecy. He also most clearly refuted the madness of the pagans who mock his cross, when he predicted the time of his imminent passion as if he were aware of the future, and approached the place of his death fearlessly.

And knowing that there would arise certain heretics, saying, that Christ taught things contrary to the Law and the Prophets, He shows already that the voices of the Prophets had proclaimed the accomplishment of His Passion, and the glory which should follow.

The Lord foretells His sufferings to the disciples for two purposes. First, to show that He would be crucified not against His will and not as a mere man unaware of His death, but that He knows of it beforehand and will endure it voluntarily. For if He did not wish to suffer, then as one who foresaw it, He would have avoided it. For to fall into the hands of others against one's will is characteristic of those who do not know of it in advance. Second, to persuade them to bear the coming events with ease, as things known to them beforehand and not happening to them suddenly. But if, Lord, what was long ago foretold by the prophets is to be fulfilled in You, then why do You go up to Jerusalem? For this very reason, that I may accomplish salvation. And so, He goes voluntarily.

The parable of the importunate widow, Luk 18:1-8. Of the Pharisee and the publican, Luk 18:9-14. Infants brought to Christ, Luk 18:15-17. The ruler who wished to know how he might inherit eternal life, Luk 18:18-23. Our Lord's reflections on his case, Luk 18:24-27. What they shall receive who follow Christ, Luk 18:28-30. He foretells his approaching passion and death, Luk 18:31-34. He restores a blind man to sight at Jericho, Luk 18:35-43.

Behold, we go up to Jerusalem - See the notes on this discourse, Mat 20:17-19 (note), and Mar 10:32 (note).

PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8) always--Compare Luk 18:7, "night and day." faint--lose heart, or slacken.

FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34) all written by the prophets concerning the Son of man . . . be accomplished--showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.