32 For he will be given up to the Gentiles, and will be made sport of and put to shame:
And Herod, with the men of his army, put shame on him and made sport of him, and dressing him in shining robes, he sent him back to Pilate.
The God of Abraham, of Isaac, and of Jacob, the God of our fathers, has given glory to his servant Jesus; whom you gave up, turning your backs on him, when Pilate had made the decision to let him go free.
And some put shame on him and, covering his face, gave him blows and said to him, Now say what is to come: and the captains took him and gave him blows with their hands.
And they took off his clothing, and put on him a red robe. And they made a crown of thorns and put it on his head, and put a rod in his right hand, and they went down on their knees before him, and made sport of him, saying, Long life to the King of the Jews. And they put shame on him, and gave him blows on the head with the rod.
And they put cords on him and took him away, and gave him up to Pilate, the ruler.
Then they put shame on him, and were cruel to him: and some gave him blows, saying,
Him, when he was given up, by the decision and knowledge of God, you put to death on the cross, by the hands of evil men:
Then Pilate took Jesus and had him whipped with cords. And the men of the army made a crown of thorns and put it on his head, and they put a purple robe on him. And they kept coming and saying, Long life to the King of the Jews! And they gave him blows with their hands. And Pilate went out again and said to them, See, I let him come out to you to make it clear to you that I see no wrong in him. Then Jesus came out with the crown of thorns and the purple robe. And Pilate said to them, Here is the man!
So they took Jesus from the house of Caiaphas to the Praetorium. It was early. They themselves did not go into the Praetorium, so that they might not become unclean, but might take the Passover.
When he said this, one of the police by his side gave him a blow with his open hand, saying, Do you give such an answer to the high priest?
And the men in whose hands Jesus was, made sport of him and gave him blows. And, covering his eyes, they said to him, Are you prophet enough to say who gave you that blow? And they said a number of other evil things against him.
And they put a purple robe on him, and twisting a crown of thorns, they put it on him; And, as if honouring him, they said, Long life to the King of the Jews! And they gave him blows on the head with a stick and put shame on him and, going down on their knees, gave him worship. And when they had made sport of him, they took the purple robe off him and put his clothing on him. And they took him out to put him to death on the cross.
From that time Jesus went on to make clear to his disciples how he would have to go up to Jerusalem, and undergo much at the hands of those in authority and the chief priests and scribes, and be put to death, and the third day come again from the dead.
And you, Beth-lehem Ephrathah, the least among the families of Judah, out of you one will come to me who is to be ruler in Israel; whose going out has been purposed from time past, from the eternal days.
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,