32 For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon:
And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him.
And the whole company of them rose up, and brought him before Pilate.
And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the officers received him with blows of their hands.
And they stripped him, and put on him a scarlet robe. And they platted a crown of thorns and put it upon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, Hail, King of the Jews! And they spat upon him, and took the reed and smote him on the head.
and they bound him, and led him away, and delivered him up to Pilate the governor.
Then did they spit in his face and buffet him: and some smote him with the palms of their hands,
him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay:
Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. And Pilate went out again, and saith unto them, Behold, I bring him out to you, that ye may know that I find no crime in him. Jesus therefore came out, wearing the crown of thorns and the purple garment. And `Pilate' saith unto them, Behold, the man!
They lead Jesus therefore from Caiaphas into the Praetorium: and it was early; and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover.
And when he had said this, one of the officers standing by struck Jesus with his hand, saying, Answerest thou the high priest so?
And the men that held `Jesus' mocked him, and beat him. And they blindfolded him, and asked him, saying, Prophesy: who is he that struck thee? And many other things spake they against him, reviling him.
And they clothe him with purple, and platting a crown of thorns, they put it on him; and they began to salute him, Hail, King of the Jews! And they smote his head with a reed, and spat upon him, and bowing their knees worshipped him. And when they had mocked him, they took off from him the purple, and put on him his garments. And they lead him out to crucify him.
From that time began Jesus to show unto his disciples, that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and the third day be raised up.
Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us; they shall smite the judge of Israel with a rod upon the cheek.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Luke 18
Commentary on Luke 18 Matthew Henry Commentary
Chapter 18
In this chapter we have,
And these four passages we had before in Matthew and Mark.
Luk 18:1-8
This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, v. 1. It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors.
Luk 18:9-14
The scope of this parable likewise is prefixed to it, and we are told (v. 9) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had,
Luk 18:15-17
This passage of story we had both in Matthew and Mark; it very fitly follows here after the story of the publican, as a confirmation of the truth which was to be illustrated by that parable, that those shall be accepted with God, and honoured, who humble themselves, and for them Christ has blessings in store, the choicest and best of blessings. Observe here,
Luk 18:18-30
In these verses we have,
Luk 18:31-34
Here is,
Luk 18:35-43
Christ came not only to bring light to a dark world, and so to set before us the objects we are to have in view, but also to give sight to blind souls, and by healing the organ to enable them to view those objects. As a token of this, he cured many of their bodily blindness: we have now an account of one to whom he gave sight near Jericho. Mark gives us an account of one, and names him, whom he cured as he went out of Jericho, Mk. 10:46. Matthew speaks of two whom he cured as they departed from Jericho, Mt. 20:30. Luke says it was en toµ engizein auton-when he was near to Jericho, which might be when he was going out of it as well as when he was coming into it. Observe,