18:31–34 From 9:51 on, Jesus has been determined to go to Jerusalem, and the journey motif has undergirded the narrative. Now Jesus takes aside his twelve disciples, informing them of what is to come. His destiny is not an accident or a mistake of some kind. He is going to Jerusalem to fulfill what is written about the Son of Man. Indeed, “everything” recorded in the Prophets will be fulfilled as he goes to Jerusalem (cf. 21:22; 22:37; 24:25, 27, 44; Acts 13:29). God’s plan is being worked out in the ministry of Jesus. The notion that the Scriptures will be fulfilled would be exciting to the Twelve, but the content of the fulfillment is astonishing. He is going to Jerusalem not to be crowned as King but to be “delivered over to the Gentiles.” In the OT Israel was delivered or handed over to its enemies (cf. Luke 20:20; 23:1) because of its sin, its defection from the Lord (cf. 1 Kings 8:46; 2 Kings 3:13; Jer. 21:10; 22:25; 32:28, 36; Ezek. 7:21; 23:9). Jesus’ words would be utterly mysterious to the disciples because those handed over to enemies were under God’s wrath, and such a fate makes no sense for the Messiah, the Christ. Luke implies that he is handed over for our sake and in our place.

The Gentiles will also mock, mistreat, and spit upon the Messiah. Such indignities are reserved for God’s enemies, not his friends. This is the third specific passion prediction (Luke 9:22, 44–45), though Jesus’ death is forecasted in a variety of other ways as well (9:31; 12:49–50; 13:33; 17:25; 22:37). He predicts he will also be flogged and put to death. This last passion prediction is the most specific, which is not surprising, since the end is drawing near. Still, death will not be the end, for on the third day he will rise from the dead. The Twelve, however, cannot comprehend anything that Jesus is saying (cf. 9:45). This is partly because no one anticipated in pre-Christian Judaism that the Messiah would suffer. We have no evidence that Isaiah 53, for instance, was understood to point to a Messiah who would suffer for the sake of the sins of his people. We also see, however, that grasping these things “was hidden from them”; the passive “was hidden” (Gk. kekrymmenon) indicates that God prevents their understanding of what is being said. This too is part of his plan. Still, we must not overread the reference to God’s sovereignty, as if it suggested that the Twelve were not responsible for their incomprehension. Both truths must be held in tension: the disciples should understand what Jesus teaches, and are responsible for their lack of perception; at the same time, all that is happening is under God’s sovereign control.