Luke 24:46

24:46 that the Messiah would suffer and die: See study note on 24:25-26.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 24:46. Καὶ σὕτως) and therefore thus.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_24:46-47. Καὶ οὕτως ἔδει being deleted (see the critical remarks), the passage reads: for thus it is written that the Messiah should suffer and rise again, etc., and that there should be announced, etc. By means of ὅτι Jesus adds the circumstance in the way of motive, on account of which He opened their νοῦς, etc.; οὔτω, however, has its reference in these instructions just given: in the manner, in such a way as I have just introduced you into the understanding of the Scripture. What follows, being conceived under the form of doctrinal positions (the Messiah suffers, etc.) as far as the end of Luk_24:47, is then the Messianic summary of Old Testament prophecy.

ἐπὶ τῷ ὀνόμ. αὐτοῦ] on the foundation of His nameon the confession of this name, to wit, by which the whole evangelic agency is supporteddepends the announcement of repentance and forgiveness, as far as concerns their specific purpose and their characteristic nature. Comp. Act_3:16; Act_4:17 f., Act_5:28; Act_5:40.

ἀρξάμενον] for which Erasmus and Markland conjectured ἀρξαμένων,[279] is the impersonal accusative neuter: incipiendo (Herodotus, iii. 91, and thereon Schweighäuser), i.e. so that it (the office of the κηρυχθῆναι) begins, i.e. from Jerusalem (Ast, Lex. Plat. I. p. 288). See Winer, p. 550 [E. T. 779]; Bornemann, Schol. in loc. Comp. Buttmann, Neutest. Gr. p. 321 [E. T. 374 f.].

ἀπὸ Ἱερουσ.] as the metropolis of the whole theocracy. Comp. Isa_2:3; Isa_40:9, and elsewhere; Act_1:8; Rom_15:19.

εἰς πάντα τὰ ἔθνη] among all nations, Mat_28:19.

[279] As D actually reads. Other attempts at improvement: ἀρξαμένην, ἀρξάμενος. In respect of ἀρξάμενοι, followed by Ewald, see the critical remarks.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 24:46 gives the conclusion of the expository discourse in Christ’s own words ( καὶ εἶπεν , ὅτι ) = the gist of prophecy is: the suffering and resurrection of the Christ, and the preaching in the name of the Risen One, to all nations, of repentance unto the remission of sins.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

behoved Christ--(See on Luk 24:26).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(46) Thus it behoved Christ to suffer.—Better, as elsewhere, that the Christ should suffer.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. and thus it behoved Christ to suffer] Read, thus it is written that the Christ should suffer, א, B, C, D, L.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he led them out as far as Bethany,.... Not the town of Bethany; could that be thought, it might be supposed that he led his disciples thither, to pay a visit to his dear friends there, Lazarus, Mary, and Martha, before his ascension; but the town of Bethany was fifteen furlongs, or near two miles distance from Jerusalem, Joh 11:18 whereas the place from whence Christ ascended was but a sabbath day's journey from it, which was two thousand cubits, or about a mile, Act 1:12. This Bethany, therefore, was a tract of land, so called from the town, which began at the Mount of Olives, where Bethphage ended; see Mar 11:1 and hither from Jerusalem Christ led his disciples, in order to ascend to heaven in their sight; and this was the spot of ground, where he began to ride in triumph to Jerusalem, and here he ascended in a triumphant manner to heaven; this was the place he frequently retired to for solemn, and solitary prayer, and where he had put up many a strong cry to God, and now from hence he ascended to him; this was the place whither he went after he had ate his last passover, where he was taken, and from whence he came to suffer and die for his people:

and he lift up his hands, and blessed them. The lifting up of his hands was not in order to put them upon his disciples; though the Ethiopic version adds, "and put them on"; nor was it used as a prayer gesture; nor was the blessing of them prayer wise, or by praying for a blessing on them; but as Aaron, his type, lift up his hands towards the people of Israel, and blessed them, when he had offered the offerings for them, Lev 9:22 so Christ, as the great high priest, having offered himself a sacrifice for the sins of his people, lift up his hands towards his apostles, and blessed them in an authoritative way, by bestowing blessings upon them: he blessed them with a larger measure of the Spirit; for though they were to wait some few days longer for the extraordinary effusion of the Spirit, yet, in the mean while, they received from him more of it than they had formerly had; for he breathed upon them, and said, receive the Holy Ghost, Joh 20:22. He blessed them with larger measures of grace, and with more spiritual light, and understanding into the Scriptures of truth, and with much inward peace of mind, and with the fresh discoveries of pardoning love; and which seemed necessary, since by their conduct towards him, one by denying him, and the rest by forsaking him, the peace of their minds was broken, and they needed a fresh application of forgiving grace. The form of blessing the people used by Aaron, and his sons, the priests, who were types of Christ, is recorded in Num 6:23 and though our Lord might not use the same form in blessing his disciples, yet it seems he used the same gesture, lifting up his hands, as they did. The Targumists say (d), the blessing of the priests was done by stretching, or spreading out their hands; but other Jewish writers observe, it was by lifting them up: concerning which their rule is (e);

"in the province, the priests lift up their hands, as high as their shoulders, but in the sanctuary, above their heads, except the high priest, who did not lift up his hands above the plate of gold on his forehead.''

The reason of this was, because the name Jehovah was written upon it, and it was not proper his hands should be lifted up above that. The account Maimonides (f) gives of this affair is;

"how is the lifting up of hands? in the borders, at the time the messenger of the congregation comes to service, when he has said, who ever will, &c. all the priests that stand in the synagogue, remove from their places, and go, and ascend the desk (or pulpit), and stand there with their faces to the temple, and their backs to the people, and their fingers closed within their hands, until the messenger of the congregation has finished the confession, or thanksgiving; and then they turn their faces to the people, and stretch out their fingers, and lift up their hands to their shoulders and begin to bless, and the messenger of the congregation pronounces them (the blessings) word by word, &c. How is the blessing of the priests in the sanctuary? the priests go up into the desk (or pulpit), after the priests have finished the morning daily service, and lift up their hands above, over their heads, except the high priest, who does not lift up his hands above the plate of gold, on his forehead; and one pronounces them (the blessings) word for word, as they do in the borders (in the country), &c.''

And as our Lord used this gesture in blessing, it is very likely he complied with another rule, by expressing it in the Hebrew tongue; for the Jews say (g), the blessing of the priests is not said in any place, but in the holy tongue.

(d) Targum Jon. in Num. vi. 23. & Targum in Cant. vii. 7. (e) Misn Sota, c. 7. sect. 6. Bemidbar Rabba sect. 11. fol. 203. 3. (f) Hilchot Tephilla, c. 14. sect. 3. 9. (g) Hilchot Tephilla, c. 14. sect. 11. Vid. Targum Jon. & Rabba, ut supra, & T. Bab. Sota, fol. 38. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

Ver. 46. Thus it is written, &c.] All things done and suffered by our Saviour were punctually and exactly foretold and foreshown by Moses and the prophets; and especially by Isaiah, who writes more like an evangelist than a prophet; and is therefore called the Evangelical Prophet. (Jerome.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

It behoved - It became; it was proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

All the Divine predictions are certain and infallible. The Jews did maliciously and freely prosecute our Saviour to death, and God did certainly foresee how their wills would be determined, and the event was accomplished accordingly.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

46-49. The discourse 44, at the interview, concerned the application of prophecy to explain the recent events. The present passage, like the parallel in Acts, exhibits some of the main points of the forty days’ teaching.

46. Said unto them—A subsequent continuation of discourse to the same them, on the same general subject, but with less reference to time or place.

It behooved—Not only to fulfil Scripture, but to fulfil the great scheme of salvation of which Scripture itself is a part.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thus it is written, and thus it behoved Christ to suffer, and to rise. from the dead the third day. The majority of the older authorities omit the words, "and thus it behoved." The verse should be read thus: "Thus it is written that Christ should suffer," etc. These words probably were spoken on that first Easter evening. They were apparently repeated on several occasions during the forty days. The Old Testament they would see now with the new light cast upon it showed the necessity of an atoning Redeemer, from the sin which it everywhere reveals, and of a dying Redeemer, from the death which it proclaims as the consequence. While the same Scriptures no less authoritatively proclaim that through this suffering the Redeemer-Messiah should attain to his glorification.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXLII. The Great Commission Given].

CXLII. THE GREAT COMMISSION GIVEN. (Time and place same as last section.) aMATT. XXVIII. 18-20; bMARK XVI. 15-18; cLUKE XXIV. 46, 47.

a18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. b15 And he said unto them, Go ye atherefore, binto all the world, and preach the gospel to the whole creation. aand make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things whatsoever I commanded you: b16 He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. cThus it is written, that the Christ should suffer, and rise again from the dead the third day; 47 and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. [The verses from Luke are taken from a later conversation, which will be handled in our Psa_8:6, 1Co_15:27, 1Co_15:28, magnifies instead of detracting from their wonderful import, for he deems its necessary to state that the Father himself is not subject to the Son. Surely in connection with this marvelous celestial power, his dominion over out tiny earth would not need to be mentioned if it were not that we, its inhabitants, are very limited in our conception of things, and require exceedingly plain statements. The command calls for the Christianizing of all nations. If we realized better that authority with which Christ prefaces his commission, the conquest of the nations in his name would seem to us a small matter indeed, and we should set about it expecting to witness its speedy accomplishment. The structure of the sentence in the original Greek shows that it is the disciples and not the nations who are to be baptized; according to the commission, therefore, one must be made a disciple before he can be baptized. Baptism brings us into divine relation to God. Being a part of the process of adoption, it is called a birth ( Joh_3:5). The baptized Christian bears the name into which he is baptized ( Rom_2:24, Jam_2:7). Luke sums up the whole commission by recording the words of Christ, wherein he states that he suffered that it might be preached to all nations that if men would repent, God could now forgive ( Rom_3:26). From Luke's record we also learn that the preaching of these glad tidings was to begin at Jerusalem.] b17 And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; 18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover. [The Book of Acts gives examples of each one of these except the fourth, and though we have no record of a disciple escaping the effects of drinking poison, [763] there is little doubt that in the many persecutions such cases did occur.] aand lo, I am with you always, even unto the end of the world. [This is a promise not of bare companionship, but of full sympathy and support ( Isa_43:2, Exo_33:15, Jos_1:5). The duration of this promise shows that it is intended for all disciples.]

[FFG 762-764]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

46. οὕτως γέγραπται κ.τ.λ. ‘Thus it is written that the Christ should suffer.’ אBCDL.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46. Godet would put a full stop at γραφάζ and make καὶ εἶπεν αὐτοῖς introduce a fresh summary of what was said, possibly on another occasion. It is very unnatural to make ὅτι mean “because” or “for,” and take it as the beginning of Christ’s words. “He opened their minds and (in explanation of this act) said to them, Because thus it is written,” etc. (Mey.). It is more doubtful whether ὅτι introduces the oratio recta (Weiss, Hahn), in which case it is left untranslated (AV. RV.), or the oratio obliqua (Rhem.).

οὕτως γέγραπται παθεῖν τὸν χριστόν. Thus א B C* L, Aeth. Syr. Harcl. So also D, a b c d e ff2 l r Boh,, but with τὸν Χριστόν before παθεῖν Syr-Sin. and Arm. substitute for γεγραπται the ἔδει of the similar ver. 26, while A C2 N X Γ D Δ Π, fq Vulg. insert καὶ οὕτως ἔδει after γέγραπται, and c e Cypr. omit οὕτως. All are attempts to get rid of abruptness, and perhaps the reading of A C2 etc. is a conflation of א B etc. with Syr-Sin. and Arm. D omits ἐκ νεκρῶν.

For the aor. infin. referring to what is future in reference to the main verb see Burton., § 114.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Thus is behoved. The best texts omit. Render, as Rev., thus it is written that the Christ should suffer.

Christ [τον χριστον] . Note the article, the Christ, and see on Mt 1:1.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.