TRV
Translation
King James Version
¶ And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
Complete Jewish Bible
As Yeshua was going up to Yerushalayim, he took the twelve talmidim aside by themselves and said to them, as they went on their way,
Berean Standard Bible
As Jesus was going up to Jerusalem, He took the twelve disciples aside and said,
American Standard Version
And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them,
World English Bible Messianic
As Yeshua was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them,
Geneva Bible (1599)
And Iesus went vp to Hierusalem, and tooke the twelue disciples apart in the way, and said vnto them,
Young's Literal Translation
And Jesus going up to Jerusalem, took the twelve disciples by themselves in the way, and said to them,
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Judas was yet among the twelve; for he was perhaps still worthy to hear in private along with the rest the things which his Master should suffer.
Meditating then of this, we ought to know that often even when there is certain trial to be undergone, we ought to offer ourselves to it. But forasmuch as it was said above, When they persecute you in one city, flee ye to another, (Mat. 10:23.), it belongs to the wise in Christ to judge when the season requires that he shun, and when that he go to meet dangers.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
When He says, The first shall be last, and the last first, He alludes secretly to such as were at the first eminent, and afterwards set at nought virtue; and to others who have been reclaimed from wickedness, and have surpassed many. So that this parable was made to quicken the zeal of those who are converted in extreme old age, that they should not suppose that they shall have less than others.
(Hom. lxv.) The Lord leaving Galilee, did not go up straightway to Jerusalem, but first wrought miracles, refuted the pharisees, and taught the disciples concerning perfection of life, and its reward; now when about to go up to Jerusalem, He again speaks to them of His passion.
He had indeed told it, and to many, but obscurely, as in that, Destroy this temple; (John 2:19.) and again, There shall no sign be given it but the sign of Jonas the Prophet. (Mat. 12:39.) But now He imparted it clearly to His disciples.
He forewarns them also in order that they should learn that He comes to His passion wittingly, and willingly. And at the first He had foretold only His death, but now that they are more disciplined, He brings forth yet more, as, They shall deliver him to the Gentiles.
This was added, that when they should see the sufferings, they should look for the resurrection.
John ChrysostomAD 407
Homily on the Gospel of Matthew 65
He goeth not up at once to Jerusalem when He is come out of Galilee, but having first wrought miracles, and having stopped the mouths of Pharisees, and having discoursed with His disciples of renouncing possessions: for, "if thou wilt be perfect," saith He, "sell that thou hast:" and of virginity, "He that is able to receive, let him receive it:" and of humility, "For except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" and of a recompense of the things here, "For whoso hath forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world:" and of rewards there, "For he shall also inherit," it is said, "eternal life:" then He assails the city next, and being on the point of going up, discourses again of His passion. For since it was likely that they, because they were not willing this should come to pass, would forget it, He is continually putting them in remembrance, exercising their mind by the frequency with which He reminded them, and diminishing their pain.
But He speaks with them "apart," necessarily; for it was not meet that His discourse about these things should be published to the many; neither that it should be spoken plainly, for no advantage arose from this. For if the disciples were confounded at hearing these things, much more the multitude of the people.
What then? was it not told to the people? you may say. It was indeed told to the people also, but not so plainly. For, "Destroy," saith He, "this Temple, and in three days I will raise it up;" and, "This generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas;" and again, "Yet a little while am I with you, and ye shall seek me, and shall not find me."
But to the disciples not so, but as the other things He spake unto them more plainly, so also spake He this too. And for what purpose, if the multitude understood not the force of His sayings, were they spoken at all? That they might learn after these things, that foreknowing it, He came to His passion, and willing it; not in ignorance, nor by constraint. But to the disciples not for this cause only did He foretell it; but, as I have said, in order that having been exercised by the expectation, they might more easily endure the passion, and that it might not confound them by coming upon them without preparation. So for this cause, while at the beginning He spake of His death only, when they were practised and trained to hear of it, He adds the other circumstances also; as, for instance, that they should deliver Him to the Gentiles, that they should mock and scourge Him; as well on this account, as in order that when they saw the mournful events come to pass, they might expect from this the resurrection also. For He who had not cloaked from them what would give pain, and what seemed to be matter of reproach, would reasonably be believed about good things too.
But mark, I pray thee, how with regard to the time also He orders the thing wisely. For neither at the beginning did He tell them, lest He should disquiet them, neither at the time itself, lest by this again He should confound them; but when they had received sufficient proof of His power, when He had given them promises that were very great concerning life everlasting, then He introduces also what He had to say concerning these things, once and twice and often interweaving it with His miracles and His instructions.
But another evangelist saith, that He brought in the prophets also as witnesses; and another again saith, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him.
Surely then, one may say, the benefit of the prediction is taken away. For if they knew not what they were hearing, neither could they look for the event, and not looking for it, neither could they be exercised by their expectations.
But I say another thing also more perplexing than this: If they did not know, how were they sorry. For another saith, they were sorry. If therefore they knew it not, how were they sorry? How did Peter say, "Be it far from Thee, this shall not be unto Thee?"
What then may we say? That He should die indeed they knew, albeit they knew not clearly the mystery of the Incarnation. Neither did they know clearly about the resurrection, neither what He was to achieve; and this was hid from them.
For this cause also they felt pain. For some they had known to have been raised again by other persons, but for any one to have raised up himself again, and in such wise to have raised himself as not to die any more, they had never known.
This then they understood not, though often said; nay nor of this self-same death did they clearly know what it was, and how it should come on Him. Wherefore also they were amazed as they followed Him, but not for this cause only; but to me at least He seems even to amaze them by discoursing of His passion.
Yet none of these things made them take courage, and this when they were continually hearing about His resurrection. For together with His death this also especially troubled them, to hear that men should "mock and scourge Him," and the like. For when they considered His miracles, the possessed persons whom He had delivered, the dead whom He had raised, all the other marvellous works which He was doing, and then heard these things, they were amazed, if He who doeth these works is thus to suffer. Therefore they fell even into perplexity, and now believed, now disbelieved, and could not understand His sayings.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He had often told His disciples of His passion, but because it might have slipped out of their recollection by reason of the many things they had heard in the mean while, now when He is going to Jerusalem, and going to take His disciples with Him, He fortifies them against the trial, that they should not be scandalized when the persecution and shame of the Cross should come.
JeromeAD 420
Commentary on Matthew
(Ver. 17 seqq.) And Jesus, going up to Jerusalem, took his twelve disciples aside privately, and said to them: Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death, and deliver him to the Gentiles to be mocked, and scourged, and crucified, and on the third day he will rise again. He had often told this to his disciples, but because they were engaged in many disputes among themselves, they could easily forget what they had heard. So, as he was about to go to Jerusalem and take the apostles with him, he prepared them for the trial, so that they would not be scandalized when persecution and the ignominy of the cross come.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
For the salvation of men entirely rests upon Christ's death; nor is there any thing for which we are more bound to render thanks to God, than for His death. He imparted the mystery of His death to His disciples for this reason, namely, because the more precious treasure is ever committed to the more worthy vessels. Had the rest heard of the passion of Christ, the men might have been troubled because of the weakness of their faith, and the women because of the tenderness of their nature, which such matters do commonly move to tears.
That word Behold, is a word of stress, to bid them lay up in their hearts the memory of this present. He says, We go up; as much as to say, Ye see that I go of My free-will to death. "When then ye shall see Me hang upon the cross, deem not that I am no more than man; for though to be able to die is human; yet to be willing to die is more than human.
For when sorrow comes at a time we are looking for it, it is found lighter than it would have been, had it taken us by surprise.
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.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
For Judas delivered the Lord to the Jews, and they delivered Him to the Gentiles, that is to Pilate, and the Roman power. To this end the Lord refused to be prosperous in this world, but rather chose to suffer affliction, that He might show us, who have yielded to delights, through how great bitterness we must needs return; whence it follows, To mock, and to scourge, and to crucify.
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
Matthew 20:17 marks a profound moment in Jesus' ministry, depicting His deliberate and resolute journey towards Jerusalem, the destined city of His passion and triumph. On this final ascent, Jesus privately gathers His twelve disciples, setting the stage for a solemn and critical revelation concerning His impending suffering, death, and resurrection, underscoring the divine necessity of these events within God's redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Foreshadowing is prominent, as Jesus' deliberate journey to Jerusalem and His private conversation with the disciples directly anticipate the climactic events of His passion, death, and resurrection detailed immediately afterward. The setting of "Jerusalem" itself functions as Symbolism, representing not only a geographical location but also the prophetic center for the Messiah's suffering and triumph, a place of both rejection and ultimate redemption. The act of taking the disciples "apart" (κατ' ἰδίαν) highlights Intimacy and Exclusivity, emphasizing the special relationship Jesus had with His twelve and the weighty, confidential nature of the truths He was about to impart, distinguishing this instruction from His public teachings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 20:17 is deeply theological, revealing Jesus' full awareness and willing submission to God's sovereign plan for salvation. His deliberate journey to Jerusalem signifies His unwavering commitment to the cross, not as a victim of circumstances, but as the willing Lamb of God. This passage underscores the divine necessity of the atonement, demonstrating that Jesus' suffering was not an unforeseen tragedy but the very purpose for which He came. It also highlights the nature of true discipleship, which involves understanding and embracing the path of suffering that precedes glory, a lesson the disciples would only fully grasp after the resurrection. This intimate disclosure prepares them, however imperfectly, for the most pivotal events in human history.
REFLECTION AND APPLICATION
Matthew 20:17 offers profound lessons for contemporary believers. Jesus' unwavering commitment to His divine mission, even when it led to immense suffering and death, serves as a powerful example of obedience and trust in God's sovereign plan. For us, this means recognizing that God's path for our lives may not always be easy or comfortable, but it is always purposeful. Just as Jesus prepared His disciples for difficult truths, we too must cultivate a willingness to face challenging realities, whether in our personal lives, our faith journeys, or the broader world, trusting that God is at work even in the midst of hardship. Furthermore, Jesus' intentional, private instruction to His disciples highlights the vital importance of deep, personal discipleship and mentorship within the Christian community. We are called not only to learn from God's Word but also to invest in others, guiding them through difficult truths and preparing them for the spiritual battles and triumphs that lie ahead. Ultimately, this verse calls us to trust in God's redemptive plan, even when it involves suffering, knowing that the path of the cross ultimately leads to resurrection and eternal life.
Questions for Reflection
FAQ
Why did Jesus take the disciples "apart" for this conversation?
Answer: Jesus took the twelve disciples "apart" (Greek: kat' idian) for several crucial reasons. Firstly, it underscored the confidential and weighty nature of the message He was about to deliver. His passion and resurrection were the central events of salvation history, and this intimate setting ensured that His closest followers, who would become the primary witnesses, received this vital revelation without public interruption or misunderstanding. Secondly, it allowed for focused instruction and preparation. The disciples, still largely clinging to expectations of an earthly kingdom, struggled to comprehend Jesus' suffering. A private setting allowed Jesus to address their misconceptions directly and repeatedly, preparing them for the shock of His crucifixion and the subsequent triumph of His resurrection. Finally, it demonstrated Jesus' intentional investment in His inner circle, highlighting the unique role they would play in the unfolding of God's plan after His ascension. This private moment was a critical step in their spiritual formation as apostles.
CHRIST-CENTERED FULFILLMENT
Matthew 20:17, depicting Jesus' resolute journey to Jerusalem, is profoundly Christ-centered, revealing the very heart of His mission and the fulfillment of Old Testament prophecy. His deliberate ascent to the city was not merely a geographical movement but a purposeful march towards the cross, the ultimate act of atonement for humanity's sin. This journey culminates in His suffering and death, which were not accidental but divinely ordained (Isaiah 53:5-6), fulfilling the role of the Suffering Servant. Yet, it does not end in death; Jesus' prediction of His resurrection (Matthew 20:19) points to His triumph over sin and death, establishing the New Covenant through His shed blood (Luke 22:20). His resurrection validates His claims, defeats the power of the grave, and offers eternal life to all who believe (Romans 6:4). Thus, Jesus' journey to Jerusalem, initiated in this verse, is the very path of salvation, demonstrating His perfect obedience to the Father's will and His sacrificial love, culminating in His glorious resurrection and ascension, through which He reigns as Lord and Savior (Philippians 2:8-11).