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“Jesus Predicts His Death Again”· Matthew 20:17–19
Translation
King James Version
Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,
Complete Jewish Bible
"We are now going up to Yerushalayim, where the Son of Man will be handed over to the head cohanim and Torah-teachers. They will sentence him to death
Berean Standard Bible
“Look, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death
American Standard Version
Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death,
World English Bible Messianic
“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,
Geneva Bible (1599)
Beholde, wee goe vp to Hierusalem, and the Sonne of man shall bee deliuered vnto the chiefe priestes, and vnto the Scribes, and they shall condemne him to death,
Young's Literal Translation
`Lo, we go up to Jerusalem, and the Son of Man shall be delivered to the chief priests and scribes,
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Historical interpretation
Six Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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There is no mention that the disciples either said or did any thing upon hearing of these sufferings that should thus come upon Christ; remembering what the Lord had said to Peter, they were afraid they should have had the like or worse addressed to themselves. And yet there be scribes who suppose that they know the divine writings, who condemn Jesus to death, scourge Him with their tongues, and crucify Him herein, that they seek to take away His doctrine; but He, vanishing for a season, again rises to appear to those who received His word that it could be so.
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.
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.
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.
(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.
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.
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.
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 20:18 records Jesus' third and most explicit prophecy of His impending suffering, death, and resurrection, delivered to His disciples as they journey toward Jerusalem. This profound declaration reveals His divine foreknowledge and deliberate submission to the Father's redemptive plan, detailing His betrayal by Judas, His condemnation by the Jewish religious authorities—the chief priests and scribes—and His ultimate sentencing to death. It stands as a stark reminder of the cost of redemption and the unwavering resolve of the Son of Man to fulfill His messianic mission.
Context
Literary Context
This verse is strategically placed within Matthew's Gospel, serving as a critical turning point in Jesus' final journey to Jerusalem. It immediately follows the Parable of the Laborers in the Vineyard (Matthew 20:1-16), which emphasizes God's sovereign grace and challenges human notions of fairness, subtly preparing the disciples for a radical redefinition of greatness and reward. Directly after this prophecy, the mother of James and John makes an ambitious request for her sons to sit at Jesus' right and left hand in His kingdom (Matthew 20:20-28), highlighting the disciples' persistent misunderstanding of Jesus' mission, even in the face of such clear pronouncements of suffering. This juxtaposition underscores the stark contrast between Jesus' clear-eyed focus on the cross and His followers' earthly aspirations. This is the third of three major passion predictions in Matthew (Matthew 16:21, Matthew 17:22-23), each becoming progressively more detailed regarding the agents and nature of His suffering.
Historical & Cultural Context
The journey "up to Jerusalem" was a common pilgrimage for Jews, especially during Passover, which was fast approaching. Jerusalem was not merely the capital city but the spiritual and political heart of Judea, home to the Temple and the seat of the Sanhedrin, the supreme Jewish religious and judicial body. The "chief priests" (ἀρχιερεῖς) were the heads of the priestly families, including the high priest, who held significant religious and political power under Roman rule. The "scribes" (γραμματεῖς) were experts in Jewish law, interpreters of the Torah, and often served as legal and religious advisors. Both groups represented the established religious authority that increasingly opposed Jesus, viewing Him as a threat to their power and interpretation of the law. Under Roman occupation, the Jewish authorities had limited power to execute individuals; capital punishment typically required Roman approval, often leading to crucifixion. Jesus' prophecy thus anticipates not only the Jewish condemnation but also the subsequent involvement of Roman power, as seen in the later narrative of His trial before Pilate.
Key Themes
The verse contributes significantly to several overarching themes in Matthew's Gospel. Firstly, it powerfully reinforces the theme of Divine Sovereignty and Foreknowledge, demonstrating that Jesus' passion was not a tragic accident but a predetermined part of God's redemptive plan, known and embraced by Christ Himself. This deliberate journey to Jerusalem underscores His willing obedience to the Father's will, even unto death, as seen in His prayer in Gethsemane (Matthew 26:39). Secondly, it highlights the theme of the Suffering Messiah, challenging the popular Jewish expectation of a conquering political king. Jesus consistently redefines His messianic role through the lens of suffering and service, a concept difficult for His disciples to grasp. Thirdly, the prophecy of Betrayal and Condemnation by the very religious leaders who should have recognized Him as Messiah underscores the theme of human rejection and spiritual blindness, a recurring motif throughout the Gospels as Jesus confronts the hypocrisy of the religious elite (Matthew 23).
Exposition and Analysis
Key Word Analysis
This interjection serves as an imperative, drawing immediate and urgent attention to the following statement. It signals a profound and significant revelation, emphasizing the certainty and gravity of what Jesus is about to disclose. It's a call for the disciples to truly "see" and comprehend the unfolding divine plan.
Derived from para (alongside) and didomi (to give), this verb means "to hand over," "to deliver up," or "to surrender." While it can be used neutrally, in this context, especially concerning the "Son of Man" and the "chief priests and scribes," it carries the sinister connotation of treachery, abandonment, and the handing over of an innocent person to hostile authorities. It points directly to Judas's role in the passion narrative.
This word combines kata (down, against) and krinō (to judge), meaning "to judge against," "to sentence," or "to pronounce guilty." It signifies a formal legal judgment resulting in an adverse verdict. Here, it explicitly states that the religious leaders will not merely accuse but will formally pass a sentence of death upon Jesus, establishing their culpability in His demise.
Verse Breakdown
"Behold, we go up to Jerusalem;"
Jesus begins with an emphatic call to attention, "Behold," underscoring the gravity of His words. The phrase "we go up to Jerusalem" signifies a deliberate, purposeful ascent. Jerusalem, situated on a high plateau, was physically "up" from most other locations, but this phrase also carries spiritual and theological weight, indicating the climax of Jesus' earthly ministry and the place where His ultimate redemptive act would occur.
"and the Son of man shall be betrayed unto the chief priests and unto the scribes,"
Jesus identifies Himself by His preferred self-designation, "Son of man," a title that simultaneously emphasizes His humanity and His divine, authoritative role as prophesied in Daniel. He explicitly states He "shall be betrayed," indicating a pre-ordained handing over. The agents of this betrayal and subsequent legal process are specifically named: the "chief priests" and "scribes," the leading religious authorities in Israel. This highlights the internal opposition from within Judaism that Jesus would face.
"and they shall condemn him to death,"
The prophecy culminates with the most severe outcome: these religious leaders will not only receive Him from betrayal but will actively "condemn him to death." This foretells the formal legal judgment passed by the Sanhedrin, setting the stage for His execution. The specificity of "to death" leaves no ambiguity about the ultimate consequence of their judgment.
Literary Devices
Matthew 20:18 is rich with several literary devices. Foreshadowing is prominently used, as Jesus explicitly predicts events that are yet to unfold, building dramatic tension and demonstrating His divine foreknowledge. This is a clear instance of Prophecy, a direct divine utterance about future events, which serves to validate Jesus' messianic claims and the predetermined nature of God's plan. There is also a strong element of Irony, as the disciples, despite these clear warnings, continue to misunderstand the nature of Jesus' kingdom and His suffering, as evidenced by the request of James and John's mother immediately following this passage. The consistent use of the title "Son of Man" functions as a significant literary and theological motif, linking Jesus' identity to both His human vulnerability and His eschatological authority, particularly in the context of suffering and future glory.
Theological and Thematic Connections
Matthew 20:18 is a cornerstone passage for understanding the nature of Christ's mission and the sovereignty of God in salvation history. It reveals that Jesus' suffering and death were not accidental but were integral to God's predetermined plan for human redemption, willingly embraced by the Son. This prophecy connects deeply with Old Testament themes of the Suffering Servant, particularly those found in Isaiah, where the Messiah's role involves bearing the sins of many through His suffering. Jesus' deliberate journey to Jerusalem and His explicit foretelling of His betrayal and condemnation underscore His obedience to the Father and His profound love for humanity, demonstrating that His life was laid down voluntarily as the ultimate sacrifice. This passage thus highlights the divine necessity of the cross, not as a defeat, but as the means by which God's justice and mercy are perfectly reconciled.
Reflection and Application
Matthew 20:18 offers profound lessons for contemporary believers, inviting us to contemplate the depth of Christ's commitment and the nature of God's sovereignty. Jesus' clear foreknowledge and willing submission to suffering, even betrayal and death, call us to a deeper trust in God's overarching plan, even when our own paths involve hardship, injustice, or misunderstanding. It reminds us that true discipleship often involves a willingness to embrace sacrifice and suffering for the sake of God's kingdom, rather than seeking earthly glory or comfort. Just as Jesus' journey to Jerusalem was purposeful, so too can our trials be seen as part of a larger, divinely orchestrated narrative, leading to ultimate victory and resurrection. This passage challenges us to align our expectations with God's will, recognizing that the path to true life often passes through the shadow of the cross, empowered by Christ's example of unwavering obedience and self-giving love.
Questions for Reflection
FAQ
Why did Jesus repeatedly predict His death and resurrection to His disciples if they didn't fully understand it?
Jesus' repeated predictions, like the one in Matthew 20:18, served multiple crucial purposes, even if the disciples initially struggled to grasp their full meaning. Firstly, they established His divine foreknowledge and sovereignty over events, demonstrating that His death was not a tragic accident but a deliberate, predetermined act of redemption. Secondly, these prophecies prepared the disciples, however imperfectly, for the traumatic events to come, so that when they occurred, they would remember Jesus' words and understand them as fulfillment rather than defeat. This understanding would be vital for their faith and future ministry, especially after His resurrection, as seen in John 14:29. Thirdly, the predictions challenged their prevailing messianic expectations of an earthly, conquering king, continually redirecting their focus toward the suffering servant motif essential to His true mission.
Christ-Centered Fulfillment
Matthew 20:18 finds its profound Christ-centered fulfillment in the actual passion, death, and resurrection of Jesus Christ, which are the very heart of the Gospel. This prophecy, delivered with such clarity and resolve, underscores that Jesus was not a victim of circumstance but the willing Lamb of God, deliberately laying down His life for the salvation of humanity. His "betrayal" by Judas (Matthew 26:14-16) and subsequent "condemnation to death" by the chief priests and scribes (Matthew 26:57-68) were not failures of His mission but the very means by which He accomplished it. This willing submission to the cross, as foreshadowed in this verse, is the ultimate demonstration of God's sacrificial love (Romans 5:8). Jesus, the "Son of Man," fully human yet fully divine, embraced the path of suffering to atone for the sins of the world, fulfilling the Old Testament prophecies of the Suffering Servant (Isaiah 53). His death, though a condemnation by human courts, was God's chosen path to bring about reconciliation and eternal life, culminating in His glorious resurrection, which validates His claims and secures our hope (1 Corinthians 15:3-4). Thus, Matthew 20:18 is not merely a historical prediction but a foundational statement of the redemptive work of Christ, pointing directly to the cross as the centerpiece of God's saving plan.