TRV
Translation
King James Version
For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
Complete Jewish Bible
For he will be handed over to the Goyim and be ridiculed, insulted and spat upon.
Berean Standard Bible
He will be delivered over to the Gentiles and will be mocked and insulted and spit upon.
American Standard Version
For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon:
World English Bible Messianic
For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.
Geneva Bible (1599)
For he shall be deliuered vnto the Gentiles, and shalbe mocked, and shalbe spitefully entreated, and shalbe spitted on.
Young's Literal Translation
for he shall be delivered up to the nations, and shall be mocked, and insulted, and spit upon,
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In the KJVVerse 25,721 of 31,102
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Commentary on Luke 18 verses 31–34
31 ¶ Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
33 And they shall scourge him, and put him to death: and the third day he shall rise again.
34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–34. Public domain.
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John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(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.
(ubi sup.) Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isa. 50:5.) The Prophet also foretold the crucifixion, saying, He hath poured out his soul unto death, and was numbered with the transgressors; (Isa. 53:12.) as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ's resurrection, For thou shalt not leave my soul in hell, (Ps. 16:10.) and so it is here added, And on the third day he shall rise again.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 125
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.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. If a mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
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.
The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures. (Luke 24:25.)
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 125
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."
Isidore of Pelusium (as quoted by Aquinas, AD 1274)AD 450
Catena Aurea by Aquinas
(l. ii. Ep. 212.) 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.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 2
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. But because the disciples, still carnal, were by no means able to grasp the words of the mystery, a miracle is performed. Before their eyes a blind man receives light, so that those who could not grasp the words of the heavenly mystery might be strengthened in faith by heavenly deeds.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(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.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise die. And whenever in the parables, which they frequently heard Him utter, He said any thing concerning His Passion, they believed it to be spoken allegorically, and referred to something else. Hence it follows, And this saying was hid from them, neither knew they the things which were spoken. But the Jews, who conspired against His life, knew that He spoke concerning His Passion, when he said, The Son of man must be lifted up; therefore said they, We have heard in our law that Christ abideth for ever, and how sayest thou the Son of man must be lifted up?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 18:32 records Jesus' solemn and remarkably specific third prediction of His impending suffering, death, and resurrection, delivered to His disciples as they journeyed towards Jerusalem. This particular verse details the profound humiliation Jesus would endure at the hands of the Gentiles, specifically foretelling His delivery to them, followed by mocking, spiteful mistreatment, and being spat upon. It underscores the divine orchestration of these events, revealing the path of the Suffering Servant as central to God's redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 18:32 employs several significant literary devices. Foreshadowing is paramount, as Jesus explicitly predicts His suffering, building narrative tension towards the Passion narrative. This detailed prophecy also functions as Dramatic Irony, as the disciples, despite hearing these clear words, fail to grasp their meaning (Luke 18:34), highlighting their spiritual blindness and the divine mystery surrounding Jesus' mission. The use of a series of verbs—"delivered," "mocked," "spitefully entreated," "spitted on"—creates a powerful sense of Climax and escalating indignity, emphasizing the severity of the suffering Jesus would undergo. Furthermore, the explicit mention of "Gentiles" serves as Symbolism, broadening the scope of Jesus' rejection beyond Israel to encompass all humanity, thereby underscoring the universal nature of the sin for which He would atone.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 18:32 is a profound theological statement on the nature of Christ's messiahship and the divine necessity of His suffering. It reveals that God's plan for salvation was not through a conquering king who would establish an earthly kingdom, but through a Suffering Servant who would willingly endure the utmost humiliation and abuse to atone for humanity's sin. This verse underscores the radical humility of God incarnate, who, though deserving of all honor, submitted Himself to the most degrading treatment at the hands of those He came to save. It highlights the depth of divine love and the gravity of sin, which necessitated such a costly sacrifice. The specific details of the abuse foreshadow the extent of humanity's rebellion against God and the profound depths to which Christ descended to bridge the chasm.
REFLECTION AND APPLICATION
Luke 18:32 calls us to a deeper contemplation of the immense cost of our salvation and the unwavering resolve of Jesus to fulfill His Father's redemptive will. His willingness to endure such profound suffering—mockery, spitting, and brutal, spiteful treatment—for the sake of humanity reveals the immeasurable depth of God's love and the seriousness of sin. For believers, this verse serves as a powerful reminder that following Christ may involve suffering, rejection, and humiliation, mirroring His own path. It challenges us to embrace humility, perseverance, and radical obedience, even when the path is difficult or misunderstood. It also compels us to greater gratitude for the sacrifice made on our behalf, fostering a spirit of worship and a renewed commitment to live lives worthy of such a high calling.
Questions for Reflection
FAQ
Why did Jesus explicitly mention being delivered to the Gentiles, and what is the significance of this detail?
Answer: Jesus explicitly mentioned being delivered to the Gentiles (Roman authorities) because it was crucial for the fulfillment of Old Testament prophecy and the broader theological implications of His mission. While Jewish leaders condemned Him, only the Romans had the authority to execute by crucifixion, the specific method of death prophesied for the Messiah (e.g., Psalm 22:16). The involvement of Gentiles also underscores the universal scope of Jesus' atoning work; His sacrifice was not just for Israel but for all nations, demonstrating that sin and salvation extend beyond any single ethnic or religious group. This detail highlights that His rejection was not limited to His own people but encompassed the broader world, foreshadowing the global reach of the Gospel.
CHRIST-CENTERED FULFILLMENT
Luke 18:32 finds its profound Christ-centered fulfillment in the Passion narrative, where every detail of Jesus' prophecy is meticulously brought to pass. He was indeed "delivered unto the Gentiles" when the Jewish Sanhedrin brought Him before Pontius Pilate, the Roman governor (Matthew 27:2). The Roman soldiers, along with Herod's guards, relentlessly "mocked" Him, dressing Him in a purple robe, placing a crown of thorns on His head, and hailing Him as "King of the Jews" in cruel derision (Matthew 27:27-31; Luke 23:11). The prophecy that He would be "spitefully entreated" was fulfilled through the brutal scourging He endured, a violent and humiliating act designed to inflict maximum pain and public shame (John 19:1). Finally, the deeply offensive act of being "spitted on" was also fulfilled by the soldiers who spat on Him as they mocked Him (Mark 15:19). Each of these acts, foretold by Jesus Himself, demonstrates His complete submission to the Father's will and His willingness to endure the ultimate humiliation for the redemption of humanity. His suffering, though horrific, was not a defeat but the necessary path to victory over sin and death, culminating in His glorious resurrection, as promised in the very next verse (Luke 18:33).