Luke 18:33
in Luke 18They will flog Him and kill Him, and on the third day He will rise again.”
BSB
The same verse in ASV and KJV ▾
ASV
and they shall scourge and kill him: and the third day he shall rise again.
KJV
And they shall scourge him, and put him to death: and the third day he shall rise again.
⋯
This verse in Luke 18
Commentary
15 notes on this verseThe blessed prophet David has spoken one of those things which are of great importance for our benefit, especially as it refers to what is of constant occurrence, so to speak, to men's minds. "For I was prepared, he says, and was not troubled." For whatever happens unexpectedly, whenever it is of a serious character, exposes even courageous persons to agitation and alarm, and sometimes to unendurable terrors. But when it has been mentioned before that it will happen, its attack is easily averted. And this, I think, is the meaning of, "I was prepared, and was not troubled."
This site's exposition
we are going up to Jerusalem
on Luke 18:31-34
In Luke's third passion prediction, Jesus ties His suffering to Scripture: everything the prophets have written about the Son of Man will be fulfilled. The disciples did not understand, for plain words met minds unable to receive a suffering Messiah.
This site's exposition
on the third day He will rise again
Clarke sets the rising beside Hosea 6:2, which he renders as God raising Him up on the third day. Isidore of Pelusium held that His rising before three full days was a token of the highest power; a later rising would have been weakness.
The record, by era
The Church Fathers4 voices
(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.
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.
(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.
That they might therefore be aware both that He foreknew His passion, and though it was in His power easily to escape, that yet of His own will He advanced to meet it, He told them beforehand what would happen. In saying then, "Behold, we go up to Jerusalem," He, so to speak, testified urgently and commanded them to remember what had been foretold. And He added necessarily, that all these things had been foretold by the holy prophets. For Isaiah, as in the person of Christ, says; "I have given My back to scourgings, and My cheeks to buffetings: and My face I have not turned away from the shame of spittings." And again, in another place, He says of Him, "As a sheep He was led to the slaughter, and was silent, as a lamb before its shearer." And again, "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." And again the blessed David also in the twenty-first Psalm, painting as it were beforehand the sufferings upon the cross, has set before us Jesus speaking as one that lo! already was hanging upon the tree, "But I am a worm, and not a man: the reproach of men, and a thing rejected of the people. […]
The Medieval Church1 voice
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. …
7 more voices on this verse
The Medieval Church3 voices
And after they have scourged him, they shall put him to death, as though he were wicked: whence it is said in Daniel nine: "After sixty-two weeks Christ shall be slain: and the people who are to deny him shall not be his"; and Isaiah …
(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.
The Puritans and the Awakening1 voice
And they shall scourge him,.... As he was by Pilate's order, before he was crucified: and put him to death; a shameful, and a painful one, the death of the cross: and the third day he shall rise again; as he accordingly did.
The Nineteenth Century3 voices
And the third day he shall rise again - See Hos 6:2; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
The promise before us is a very particular one. It does not refer to the believer's reward in the eternal world, and the unfading crown of glory. It refers distinctly to the life that now is. It is spoken of "this present time." The "many times as much" of the promise must evidently be taken in a spiritual sense. The meaning is, that the believer shall find in Christ — a full equivalent for anything that he is obliged to give up for Christ's sake.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The promise before us is a very particular one. It does not refer to the believer's reward in the eternal world, and the unfading crown of glory. It refers distinctly to the life that now is. It is spoken of "this present time." The "many times as much" of the promise must evidently be taken in a spiritual sense. The meaning is, that the believer shall find in Christ — a full equivalent for anything that he is obliged to give up for Christ's sake. He shall find such peace, and hope, and joy, and comfort, and rest — in communion with the Father and the Son — that his earthly losses shall be more than counter-balanced by his spiritual gains. In short, the Lord Jesus Christ shall be more to him — than property, or relatives, or friends. The complete fulfillment of this wonderful promise has been often seen in the experience of God's saints. Hundreds could testify in every age of the church, that when they were obliged to give up everything for the kingdom of God's sake — their earthly losses were amply supplied by Christ's grace. They were kept in perfect peace, staying their souls on Jesus. They were enabled to glory in tribulation, and to take pleasure in infirmities, in reproaches, in necessities, in distresses — for Christ's sake (Romans 5:3, 2 Corinthians 12:10.) They were enabled in the darkest hour — to rejoice with joy unspeakable and full of glory; and to count it an honor to suffer shame for their Master's name. (1 Peter 1:8, Acts 5:41.) The last day will show that in poverty and in exile — in prisons and before tribunals — in the fire and under the sword — the words of Christ before us have repeatedly been made good. Friends have often proved faithless. Great promises have often been broken. Riches have made themselves wings. But Christ's engagements have never been known to fail. Let us grasp this promise firmly.
The words behind it
10 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| μαστιγώσαντες | mastigosantes | having flogged [Him] | G3146 → | |
| ἀποκτενοῦσιν | apoktenousin | they will kill | G615 → | 74 times |
| αὐτόν, | auton | Him, | G846 → | 5565 times |
| καὶ | kai | and | G2532 → | 9120 times |
| τῇ | tea | on the | G3588 → | 19766 times |
| ἡμέρᾳ | hemera | day | G2250 → | 389 times |
| τῇ | tea | <the> | G3588 → | 19766 times |
| τρίτῃ | trite | third | G5154 → | 56 times |
| ἀναστήσεται. | anastesetai | He will rise again. | G450 → | 107 times |
καὶAnd
kaiG2532 →9120 times
μαστιγώσαντεςhaving flogged [Him]
mastigosantesG3146 →
ἀποκτενοῦσινthey will kill
apoktenousinG615 →74 times
αὐτόν,Him,
autonG846 →5565 times
καὶand
kaiG2532 →9120 times
τῇon the
teaG3588 →19766 times
ἡμέρᾳday
hemeraG2250 →389 times
τῇ<the>
teaG3588 →19766 times
τρίτῃthird
triteG5154 →56 times
ἀναστήσεται.He will rise again.
anastesetaiG450 →107 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Luke 24:7‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
it leads to
- Matthew 16:21
From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must…
Reached by 2 separate paths from here.
- Matthew 16:21
Through
Matthew 16:21From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must…
it leads to
- Luke 24:6–7
He is not here; He has risen! Remember how He told you while He was still in Galilee:
- Matthew 17:22–23
When they gathered together in Galilee, Jesus told them, “The Son of Man is about to be delivered into the hands of men.
- Matthew 20:17–19
As Jesus was going up to Jerusalem, He took the twelve disciples aside and said,
- Matthew 17:12
But I tell you that Elijah has already come, and they did not recognize him, but have done to him whatever they wished. In the same way, the Son of Man will suffer at…
- 1 Corinthians 15:3–4
For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,
- Luke 24:6–7
Through
Matthew 27:63“Sir,” they said, “we remember that while He was alive that deceiver said, ‘After three days I will rise again.’
it leads to
- Luke 9:22
“The Son of Man must suffer many things,” He said. “He must be rejected by the elders, chief priests, and scribes, and He must be killed and on the third day be raised to…
- Luke 9:22
Through
Luke 24:21But we were hoping He was the One who would redeem Israel. And besides all this, it is the third day since these things took place.
it leads to
- Luke 1:68
“Blessed be the Lord, the God of Israel, because He has visited and redeemed His people.
- Luke 1:68
Where this verse is studied
On this page
About Luke
This page draws on 13 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Alexander Maclaren, Expositions of Holy Scripture, Luke; Bonaventure, Commentary on Luke, Chapter 18; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 125; Cyril of Alexandria, Catena Aurea by Aquinas; Gregory the Dialogist, Catena Aurea by Aquinas; Gregory the Dialogist, Forty Gospel Homilies, Homily 2; Isidore of Pelusium, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on Luke.