TRV
“Jesus Predicts His Death Again”· Matthew 20:17–19
Translation
King James Version
And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.
Complete Jewish Bible
and turn him over to the Goyim, who will jeer at him, beat him and execute him on a stake as a criminal. But on the third day, he will be raised."
Berean Standard Bible
and will deliver Him over to the Gentiles to be mocked and flogged and crucified. And on the third day He will be raised to life.”
American Standard Version
and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.
World English Bible Messianic
and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up.”
Geneva Bible (1599)
And shall deliuer him to the Gentiles, to mocke, and to scourge, and to crucifie him, but the third day he shall rise againe.
Young's Literal Translation
and they shall condemn him to death, and shall deliver him to the nations to mock, and to scourge, and to crucify, and the third day he will rise again.'
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Historical interpretation
Six Centuries of Reception
11 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.
(Verse 19 onwards) And as they were departing from Jericho, a great crowd followed him. And behold, two blind men sitting by the roadside, heard that Jesus was passing by, and they cried out, saying: Lord, have mercy on us, Son of David. But the crowd rebuked them, telling them to be silent. Yet they cried out even more, saying: Lord, have mercy on us, Son of David. There were many robbers in Jericho who used to attack and harm those who were coming in and going out of Jerusalem; therefore the Lord came to Jericho with his disciples, to heal the wounded and to bring a large crowd with him. Finally, after they want to leave from Jericho, a large crowd followed him. If he had stayed in Jerusalem and never descended to the lowly things, the crowd would still be sitting in darkness and in the shadow of death until today. But there were also two blind men by the road. He calls blind those who could not yet speak: In your light we will see light (Ps. XXXV, 10). Along the road, because they seemed to have knowledge of the Law: but they were ignorant of the way, which is Christ: whom most understand as the Pharisees and Sadducees, and others as both the people, the old Testament and the New: because one, following the written Law, was blind without Christ. Because they could not see by themselves, they heard the proclamations of the Savior, and confessed him as the son of David. But if both blind men are referred to the Jewish people, what follows, 'The crowd rebuked them,' should be understood in relation to the Gentiles: whom the Apostle warns not to boast and be arrogant against their own root (Rom. 11); but since they themselves were grafted in by the error of those before them from the wild olive tree into the good olive tree, they should by no means envy the salvation of those before them. Have mercy on us, O son of David. They are reproached by the crowds, and yet they do not remain silent: but rather they repeat the same thing more frequently, so that they may show the desire for the fullness of true light.
(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.
(de Civ. Dei, xviii. 49.) In His Passion we see what we ought to suffer for the truth, and in His resurrection what we ought to hope in eternity; whence it is said, And shall rise again the third day.
(de Trin. iv. 3.) For one death, that namely of the Saviour according to the body, was to us a salvation from two deaths, both of soul and body, and His one resurrection gained for us two resurrections. This ratio of two to one springs out of the number three; for one and two are three.
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.
For Judas delivered the Lord to the Jesus, 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 Hemight 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 20:19 presents the third and most explicit of Jesus' predictions concerning his impending suffering, death, and resurrection. Spoken to his disciples on their journey to Jerusalem, this verse details the specific sequence of events: his betrayal, delivery to Gentile authorities, the acts of mocking, scourging, and crucifixion, culminating in his glorious resurrection on the third day. This prophecy underscores Jesus' divine foreknowledge, the sovereign plan of God, and the central role of his atoning sacrifice and triumphant victory over death in the unfolding narrative of salvation.
Context
Literary Context
This verse is embedded within a significant section of Matthew's Gospel that highlights Jesus' journey to Jerusalem and his teachings on discipleship and the nature of the Kingdom of God. Immediately preceding this prophecy, Jesus has just taught about humility and service, contrasting worldly ambition with true greatness in God's kingdom, prompted by the request of James and John's mother for positions of honor for her sons Matthew 20:20-28. This prediction of suffering, therefore, serves as a stark counterpoint to the disciples' ongoing misunderstanding of Jesus' mission, emphasizing that true glory in the Kingdom comes through sacrificial service, not earthly power. It builds upon earlier, less detailed predictions of his passion found in Matthew 16:21 and Matthew 17:22-23.
Historical & Cultural Context
Jesus' reference to being delivered "to the Gentiles" is crucial. At this time, Judea was under Roman occupation, and the Jewish Sanhedrin, while having religious authority, lacked the power to carry out capital punishment. Only the Roman authorities, represented by Pontius Pilate, could legally execute someone by crucifixion. This detail in Jesus' prophecy accurately anticipates the historical events of his trial and execution, where Jewish leaders would hand him over to the Roman governor. Scourging was a brutal Roman flogging, often a preliminary step to crucifixion, designed to weaken the victim and hasten death. Crucifixion itself was the most agonizing and publicly humiliating form of execution devised by the Romans, reserved for slaves, rebels, and the lowest criminals, intended to serve as a deterrent. The "third day" resurrection also aligns with Jewish understanding of time, where "after three days" or "on the third day" could refer to a period encompassing parts of three distinct days.
Key Themes
Matthew 20:19 powerfully contributes to several overarching themes in Matthew's Gospel. Firstly, it underscores the theme of Divine Sovereignty and Foreknowledge. Jesus speaks with absolute certainty about events that are yet to unfold, demonstrating his divine insight and the predetermined nature of God's redemptive plan. His death was not an unforeseen tragedy but a necessary, divinely orchestrated event. Secondly, it highlights the Suffering of the Messiah. Despite the disciples' expectations of a conquering king, Jesus consistently reveals that his path to glory involves profound suffering and sacrifice. This prophecy explicitly details the brutality he would endure, emphasizing his role as the suffering servant prophesied in Isaiah 53. Finally, the verse culminates in the triumphant declaration of the Resurrection. This is the ultimate victory over sin and death, serving as the cornerstone of Christian faith and the validation of Jesus' messianic claims, a theme that permeates the Gospels and the entire New Testament, as seen in passages like Matthew 28:1-10.
Exposition and Analysis
Key Word Analysis
This term refers to "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." In this context, it specifically denotes the Roman authorities who would carry out the execution of Jesus, highlighting the universal scope of his sacrifice beyond the Jewish people.
Derived from "en" (in) and "paizō" (to play), this word means "to jeer at, i.e. deride." It encapsulates the public humiliation and scorn Jesus would endure, not just physical pain but psychological torment and disrespect from his captors and accusers.
Composed of "ana" (up) and "histēmi" (to stand), this verb means "to stand up (literal or figurative, transitive or intransitive)." In the context of death, it signifies being "raised up" or "resurrected," emphasizing the active, powerful intervention of God in bringing Jesus back to life, rather than a passive revival.
Verse Breakdown
"And shall deliver him to the Gentiles"
This clause signifies the betrayal and handing over of Jesus by Jewish authorities to the Roman imperial power. It underscores the legal and political dimensions of his passion, as the Jewish leaders lacked the authority for capital punishment and thus needed to involve the Roman governor, Pontius Pilate.
"to mock, and to scourge, and to crucify [him]:"
This tripartite phrase meticulously details the horrific suffering Jesus would endure. "Mock" points to the psychological and emotional abuse, including ridicule and scorn. "Scourge" refers to the brutal Roman flogging, a severe physical torment often preceding crucifixion. "Crucify" names the ultimate act of execution, the most agonizing and humiliating form of death in the Roman world, signifying the complete and public sacrifice of Jesus.
"and the third day he shall rise again."
This concluding clause shifts from the depths of suffering to the triumph of divine power. It is the glorious culmination of the prophecy, declaring Jesus' victory over death and the grave. The "third day" is a consistent detail in all resurrection accounts, emphasizing the specific timing of this pivotal event in salvation history.
Literary Devices
Matthew 20:19 employs several potent literary devices. Foreshadowing is paramount, as Jesus explicitly predicts his future suffering and resurrection, building suspense and demonstrating his divine knowledge. The detailed list of abuses—"mock, scourge, and crucify"—serves as a form of climax, escalating the intensity of the predicted suffering, culminating in the most brutal act. This sequence also functions as parallelism, creating a rhythmic and memorable structure that emphasizes the progression of his passion. The stark contrast between the violence and humiliation of the first part of the verse and the triumph of "he shall rise again" creates a powerful juxtaposition, highlighting the dramatic shift from death to life, from human cruelty to divine power. This contrast underscores the core message of the gospel: suffering and death are overcome by resurrection.
Theological and Thematic Connections
Matthew 20:19 is a cornerstone for understanding the core of Christian theology. It reveals the necessary suffering of the Messiah as part of God's redemptive plan, emphasizing that Jesus' death was not an accident but a purposeful sacrifice. His foreknowledge and willing submission demonstrate his perfect obedience to the Father's will and his profound love for humanity, taking on the full weight of sin and its consequences. The resurrection, explicitly mentioned, is the divine validation of his sacrifice, proving his victory over sin and death and establishing him as the living Lord. This passage thus encapsulates the Gospel message: Christ died for our sins and rose again according to the Scriptures, offering new life and hope to all who believe.
Reflection and Application
Matthew 20:19 invites believers to a deeper contemplation of the immense cost of our salvation and the unwavering commitment of Jesus to fulfill God's redemptive plan. His willingness to endure unimaginable suffering—mocking, scourging, and crucifixion—for the sake of humanity reveals a love that transcends all understanding. For us, this verse offers profound comfort and a call to faithful living. It assures us that God's promises are certain, as evidenced by the precise fulfillment of Jesus' prophecy. It provides hope in our own trials, reminding us that suffering is not the end, but can be a path toward ultimate victory, just as Christ's suffering led to his glorious resurrection. Ultimately, this passage calls us to embrace the full scope of the Gospel, acknowledging both the depth of Christ's sacrifice and the power of his resurrection as the foundation of our faith and the source of our eternal hope.
Questions for Reflection
FAQ
Why did Jesus need to be delivered to the Gentiles for crucifixion?
Jesus' prophecy that he would be delivered "to the Gentiles" was a precise foretelling of the historical reality of Roman occupation in Judea. While the Jewish religious authorities, particularly the Sanhedrin, condemned Jesus for blasphemy, they did not have the legal authority to execute him under Roman law. Capital punishment was reserved for the Roman governor. Therefore, to carry out the sentence of death, particularly by crucifixion (a Roman method of execution), the Jewish leaders had to hand Jesus over to Pontius Pilate, the Roman prefect, as recorded in Matthew 27:1-2 and John 18:31. This act fulfilled prophecy and underscored the universal nature of his atoning sacrifice, involving both Jewish and Gentile authorities in his death.
Christ-Centered Fulfillment
Matthew 20:19 stands as a pivotal Christ-centered prophecy, directly foretelling the core events of the Gospel: the suffering, death, and resurrection of Jesus, the Messiah. This passage is not merely a historical prediction but a profound theological statement about the very essence of Christ's mission and identity. His willing submission to mocking, scourging, and crucifixion, as detailed here, directly fulfills the Old Testament prophecies of the Suffering Servant, particularly those found in Isaiah 53, where the Messiah is depicted as bearing the iniquities of many. The ultimate triumph of his resurrection "on the third day" is the divine vindication of his sacrifice, confirming his victory over sin and death and establishing him as the living Lord. This resurrection is the cornerstone of the New Testament message, validating his claims and providing the foundation for Christian hope and the promise of eternal life for all who believe, as powerfully articulated by Paul in 1 Corinthians 15:20-22. Thus, Matthew 20:19 encapsulates the very heart of the Gospel, presenting Jesus as the one who perfectly fulfilled God's redemptive plan through his atoning death and glorious resurrection, offering salvation to all humanity.