As the Faithful God Brought Jesus’ Life to a Victorious Completion, So He Will Surely Bring Our Lives to Their Most Beautiful Fulfillment

As the Faithful God Brought Jesus’ Life to a Victorious Completion, So He Will Surely Bring Our Lives to Their Most Beautiful Fulfillment

 

 

 

 

“Then He took the twelve aside and said to them, ‘Behold, we are going up to Jerusalem, and everything that is written through the prophets about the Son of Man will be accomplished.  For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, and after they have scourged Him, they will kill Him; and on the third day He will rise again.’  But the disciples understood none of these things; this saying was hidden from them, and they did not comprehend the things that were said” (Luke 18:31–34).

 

 

(1)   As I read today’s passage, Luke 18:31–34, first in the Korean Bible and then in the Greek New Testament, several Greek words especially caught my attention.  With the help of artificial intelligence, I would like to meditate on these words one by one and receive the lessons that this passage teaches us.

 

(a)    The first word is “Παραλαβὼν” (Paralabōn) — “having taken aside,” “having taken to Himself,” or “having received to His side” (v. 31).

 

1.      Structure and Root of the Word

 

Root word: παραλαμβάνω (paralambanō)

 

Etymology: A compound verb formed from: παρά (para) — “beside,” “to one's side” + λαμβάνω (lambanō) — “to take,” “to seize,” “to receive”

 

Grammatical form: Aorist active participle, masculine, singular, nominative

 

Literal translation: “Having personally taken (them) to His side” or “having taken (them) with Himself.”

 

2.      The Spiritual Meaning in the Context (Lk. 18:31)

 

This word conveys far more than the simple physical act of leading people somewhere. It contains several profound spiritual messages.

 

Intimacy and Separation: Jesus separated only the twelve disciples (τοὺς δώδεκα) from among the great crowds and drew them close to Himself.  He invited them into an intimate spiritual setting in order to share with them the deepest mystery of salvation—the suffering of the cross and the resurrection.

 

Protection and Responsibility (Adoption & Care): This same word is also used in the New Testament when Joseph “took Mary as his wife” (Mt. 1:20), and when Jesus promises that He will prepare a place for us and “receive” us to Himself (Jn. 14:3).  Thus, the word strongly implies that Jesus regarded His disciples as those who belonged to Him and whom He Himself would protect and care for.

 

Accompanying Them on the Way of Suffering: Although Jesus could have gone to Jerusalem alone, He instead “took them to His side” and ascended together with them.  This single word encapsulates the Lord’s determination to make His disciples witnesses of both His suffering and His glory.

 

Jesus is not One who keeps His disciples at a distance while merely giving commands.  Rather, He is the One who draws them near to Himself (Παραλαβὼν) and shares with them the most important secrets of salvation (Internet source).

 

(i)         Here I receive great comfort from the fact that Jesus separated only the twelve disciples from among the countless crowds, drew them near to Himself, and firmly held them as His own possession and as those under His protection.  In particular, I am even more comforted and filled with greater hope by the fact that this Greek word “Παραλαβὼν” (Paralabōn) in Luke 18:31 is also used when Jesus says that He will prepare a place for us and “receive us to Himself” (Jn. 14:3).

 

“The verb παραλήμψομαι (paralēmpsomai) used in John 14:3 has exactly the same root (παραλαμβάνω, paralambanō) as Παραλαβὼν (Paralabōn).  Grammatically, only the tense changes to the future—‘I will receive you to Myself.’”  Here are three rich and specific spiritual meanings of this word in John 14:3 (Internet):

 

a.      The Bridegroom Receiving His Bride in the Jewish Wedding Tradition (Spiritual Marriage)

 

According to the Jewish marriage custom of that time, after the engagement the bridegroom would leave to prepare a dwelling place for his bride in his father's house.  Once the place was fully prepared, the bridegroom would come, often at night, to the bride's home and personally bring her to himself. The word used for this action is paralambanō.

 

Meaning: Jesus is our Bridegroom.  When the Lord returns to receive us, He is not merely inviting us as guests.  Rather, He is personally bringing us to Himself as His eternal bride, with whom He will dwell forever.  It is a glorious union of everlasting love.

 

b.      The Transfer of Complete Ownership (The Guarantee of Eternal Security)

 

In Luke's Gospel, the Lord held His disciples close to His side. In John's Gospel, that loving act reaches its completion as a declaration of eternal ownership.  The word literally means “to take completely to one's side” (παρά + λαμβάνω).

 

Meaning: It is the Lord's declaration: "You no longer belong to the world or to Satan.  You are My precious possession, whom I will keep forever by My side."  No power of sin or death can ever snatch away those whom the Lord firmly holds beside Himself.

 

c.      The Purpose: “That You Also May Be Where I Am”

 

Jesus' purpose is not merely to provide us with a wonderful place called heaven.  The full richness of this word becomes evident when connected with His next statement: "that where I am, there you may be also."

 

Meaning: Heaven is heaven not because of its streets of gold, but because Jesus—the One who loves us beyond measure—is there.  The Lord receives us (paralambanō) not simply to relocate us geographically, but to bring us into an eternal relationship of unbroken intimacy and fellowship with Himself.

 

The Lord who held His disciples close to Himself (Paralabōn) before the suffering of the cross in Luke 18:31 is the same Lord who, in John 14:3, will receive us forever (Paralēmpsomai) into the heavenly dwelling He prepared through that very suffering.  It is my prayer that this promise may become a great source of hope and strength every day—not only for me, but for each one of you as well (Internet).

 

(b)   The second word is “τελεσθήσεται” (telesthēsetai) — “will be fulfilled” (Lk. 18:31).

 

1.      Structure and Root of the Word

 

Root word: τελέω (teleō)

 

Meaning: “to finish,” “to accomplish,” “to fulfill,” “to complete,” “to pay (a debt).”

 

Grammatical form: Future passive indicative, third person singular.

 

Literal translation: “It will be fulfilled” or “It will be completed.”

 

2.      Its Specific Spiritual Meaning

This word means far more than the mere occurrence of a predicted event. It carries the majestic significance that God's great plan of salvation will finally reach its intended completion.

 

①     The Complete Fulfillment of Old Testament Prophecy

 

The noun form of this word, τέλος (telos), means “end,” “goal,” or “completion.”  Jesus declared that everything written by the Old Testament prophets concerning the Messiah's suffering and glory would not simply happen by chance, but would arrive precisely at the final destination ordained by God and would be completely fulfilled (teleō).

 

②     The Mystery of the Divine Passive

 

This verb is in the passive voice ("will be fulfilled").  In Scripture, when the passive voice is used without explicitly naming the subject, it often functions as a Divine Passive, indicating that God Himself is the true actor.

 

Although outwardly it appeared that the Roman soldiers and the Jewish religious leaders were harming Jesus, in reality it was God the Father faithfully carrying out His plan of salvation.

 

③     Its Connection with "It Is Finished" on the Cross

 

This word comes from the same verb that Jesus used in one of His seven sayings from the cross, just before He breathed His last: "It is finished" (τετέλεσται, tetelestai; Jn. 19:30).

 

The path of suffering that Jesus foretold in Luke 18 with the words "will be fulfilled" (telesthēsetai) ultimately receives its final answer in John 19 through His declaration, "It is finished" (tetelestai)—His proclamation that the penalty for humanity's sin had been completely paid and that salvation had been perfectly accomplished.

 

"Telesthēsetai" (τελεσθήσεται) is therefore a comforting word that reveals God's faithfulness: His love and His promises toward us never fade away or remain unfinished halfway through. They are always brought to perfect completion according to His will (Internet).

 

(i)       Here I began to wonder what specific comfort this truth gives to us, the disciples of Jesus who deny ourselves, take up our cross, and follow Him on the path of suffering in this world—the truth that the path of suffering foretold in Luke 18 by the words "will be fulfilled" (telesthēsetai) ultimately received its final answer in John 19 through Jesus' declaration, "It is finished" (tetelestai), proclaiming that He had completely paid the penalty for humanity's sins and fully accomplished salvation.

 

         The comfort given to the disciples at the foot of the cross is not merely the vague encouragement, "Endure hardship now, and you will be rewarded later."  Rather, the fact that Luke 18's prophecy—"will be fulfilled" (telesthēsetai)—ends with the triumphant declaration—"It is finished" (tetelestai)—in John 19 gives believers who deny themselves and carry their cross three very real and powerful comforts (Internet).

        

a.      "What appears to be failure in my life is actually the process of completion." (The Comfort of Meaning)

 

The path of the cross that Jesus walked appeared, in the eyes of the world, to be absolute failure and the end.  He was mocked, spat upon, and died in apparent helplessness.  Yet the Lord declared that this was not failure, but the very process through which God's salvation was being brought to completion (telesthēsetai), and He ultimately proved it by declaring, "It is finished."

 

Comfort for the disciples: When we deny ourselves for the sake of following Christ, suffer loss, humble ourselves before the world, or endure affliction, we can easily become discouraged.  We may feel as though we are living wrongly or that our lives are falling apart.  But the Lord's words assure us that our suffering is never meaningless waste or failure. Rather, it is the necessary process through which God's good purpose is being brought to completion in our lives.

 

b.      "We are fighting a battle that has already been won." (The Comfort of Assurance)

 

Jesus' cry from the cross, "Tetelestai" ("It is finished"), was also a commercial term used in the ancient world to write on receipts meaning "Paid in full."  The full price of humanity's sin—and every legal basis upon which Satan could accuse us—was completely paid at the cross.

 

Comfort for the disciples: The "cross" that we carry is not a cross of punishment to pay for our own sins.  The Lord has already paid that dreadful penalty completely.  Therefore, when we suffer, we do not need to fear, wondering, "Have I done something wrong? Is God punishing me?"  We are not anxiously fighting in fear of defeat.  Rather, we are walking the glorious path of seeing the victory that Christ has already won perfectly (tetelestai) manifested in our own lives.

 

c.      "Jesus walked this road first because He already knew the ending." (The Comfort of His Presence)

 

In Luke 18, Jesus first drew His disciples close to Himself (Paralabōn) and then told them in detail about the suffering that lay ahead—mockery, humiliation, spitting, and death.  Yet He walked that road knowing from the very beginning that its glorious conclusion would be the resurrection.

 

Comfort for the disciples: The Lord knows better than anyone the pain and the weight of the suffering we endure.  He also knows exactly what glory—the resurrection—awaits at the end of that suffering.  Even now, that same Lord takes hold of His people's hand and encourages them, saying, "I know how this road ends. I have walked it Myself, and in the end, I accomplished it completely. Therefore, do not be afraid. Come and walk with Me."  Because we walk with the Captain who already knows the ending, our rugged wilderness journey becomes filled with comfort and hope.

 

The tears we shed and the seasons of patient endurance as we deny ourselves in this world will never simply fade away into nothingness.  Just as the faithful God brought Jesus' life to a victorious conclusion, so He will surely bring our lives to their most beautiful completion (tetelestai) (Internet).

 

(c)    The third group of words is: “παραδοθήσεται” (paradothēsetai) — “will be handed over,”

“ἐμπαιχθήσεται” (empaichthēsetai) — “will be mocked,” “ὑβρισθήσεται” (hybristhēsetai) — “will be insulted” or “will be shamefully mistreated,” “ἐμπτυσθήσεται” (emptysthēsetai) — “will be spit upon” (Lk. 18:32).

 

These words describe the specific sufferings that Jesus would experience in Jerusalem.  All four verbs are in the future passive, vividly demonstrating that within God's sovereign plan of salvation, the Lord willingly underwent every one of these sufferings (Internet):

 

(i)       “παραδοθήσεται” (paradothēsetai) — “will be handed over”

 

Specific Meaning: Its root is παραδίδωμι (paradidōmi), meaning "to hand over from one person to another," or "to betray."

 

Spiritual Meaning: On one level, it refers to Judas Iscariot betraying Jesus to the chief priests and to the Jewish leaders handing Him over to the Roman governor, Pilate.  On a deeper level, however, it refers to God the Father giving up His own Son (Rom. 8:32) for the atonement of humanity's sins.  The Lord was not merely arrested against His will; He willingly gave Himself over for our salvation.

 

(ii)     “ἐμπαιχθήσεται” (empaichthēsetai) — “will be mocked”

 

Specific Meaning: Its root is ἐμπαίζω (empaizō), derived from παῖς (pais), meaning "child."  Originally, it conveyed the idea of treating someone as though playing with a child, and thus came to mean "to ridicule," "to mock," or "to make someone into a fool."

 

Spiritual Meaning: It refers to the Roman soldiers dressing Jesus in a purple robe, placing a crown of thorns upon His head, and mockingly calling Him, "King of the Jews."  It reveals that the King of the universe allowed Himself to be treated like a fool by His own creatures and endured the deepest psychological humiliation.

 

(iii)    “ὑβρισθήσεται” (hybristhēsetai) — “will be shamefully mistreated”

 

Specific Meaning: Its root is ὑβρίζω (hybrizō), meaning violent abuse, arrogant insult, or actions intended to humiliate and disgrace another person.  It is also the origin of the modern English word "hubris."

 

Spiritual Meaning: This word goes beyond verbal ridicule.  It refers to the cruel physical violence and degrading treatment inflicted upon the Lord's body and person.  His clothes were stripped from Him, His face was struck, and He endured the deepest humiliation and personal degradation that a human being could experience.

 

(iv)    “ἐμπτυσθήσεται” (emptysthēsetai) — “will be spit upon”

 

Specific Meaning: Its root is ἐμπτύω (emptuō), which literally means "to spit in someone's face."

 

Spiritual Meaning: In ancient Jewish and Roman society, spitting in someone's face was considered the ultimate expression of contempt and rejection, treating that person as less than human.  The Lord, our Creator, endured being spat upon by His own creatures because of our sins, bearing in our place the deepest rejection and humiliation that humanity can experience.

 

·        Here, as I meditate on the spiritual meaning of these four words, I am led to think that just as the Lord personally endured all these sufferings within God's sovereign plan of salvation, we, as Jesus' disciples, must also rightly and inevitably endure suffering. Specifically, what are the sufferings that we are meant to endure?

 

The Bible does not conceal the sufferings that Jesus' disciples are destined to experience in this world.  Rather, it clearly foretells them. Based on the four words in Luke 18:32 (betrayal, mockery, humiliation, and rejection), artificial intelligence has summarized three specific forms of suffering that believers today should expect to endure in their lives (Internet):

 

1.      Mockery and Rejection Because We Live Differently from the World (Empaichthēsetai · Emptysthēsetai)

Just as Jesus was treated as a fool (mocked) because He came as the King of God's kingdom, whose values were completely different from those of this world, His disciples also suffer when they choose to live differently from the world's way.

 

A practical example: While everyone around us lies or uses dishonest shortcuts for personal gain, we alone strive to remain honest.  As a result, people ridicule us, saying, "You're too inflexible," or, "You're foolish."

 

The suffering we should expect: In a world where money and success are considered everything, we willingly accept loss because we love the Lord.  When we refuse worldly pleasures and sinful culture, we may find ourselves excluded from our social circles or subtly ostracized (symbolized by being "spat upon" or rejected).

 

2.      False Accusations and Personal Humiliation Because We Choose the Gospel and Righteousness (Hybristhēsetai)

 

Although the Lord was completely without sin, He was insulted and humiliated while doing what was right.  Likewise, the life of a disciple inevitably involves unjust suffering when we refuse to repay evil with evil and instead seek to overcome evil with good.

 

A practical example: At work, within the family, or in personal relationships, we may be falsely accused or misunderstood even though we have done nothing wrong—simply because we are Christians, or because we chose to protect the weak and stand for justice.

 

The suffering we should expect: Instead of defending our pride by fighting back or retaliating in kind, we quietly endure unjust criticism and false accusations for the sake of the Lord.  This season of patient endurance is the cross we carry and the humiliation we are called to bear.

 

3.      The Breaking of Self Because We Deny Ourselves and Love Others (Paradothēsetai)

 

Because Jesus loved humanity, He willingly gave Himself over (paradidōmi) into the hands of death.  The disciple's suffering is likewise the suffering of love—giving ourselves for those who may even persecute us.

 

A practical example: It is the painful process of refusing to follow our own will, plans, and emotions, and instead crucifying our self-centered desires in order to obey God's Word.

 

The suffering we should expect: Rather than taking revenge on those who have wounded or betrayed us, we engage in an intense spiritual battle within ourselves as we choose to forgive and embrace them with the heart of Christ.  Giving up our own rights in order to serve others is, for our sinful flesh, one of the greatest forms of suffering.

 

Yet we must never forget the hope of Christ's disciples:

Although these are sufferings that we are called to endure, the Lord will never leave us as miserable losers.

 

Whenever we are mocked and rejected because of Him, the Lord comforts us by saying, "I know exactly how you feel. I have gone through the very same thing."  Then He draws us close to Himself (Paralabōn) and holds us firmly at His side.  And at the end of these sufferings there certainly awaits the glory of the resurrection (Anastēsetai) that the Lord Himself experienced, as well as our eternal welcome into the heavenly dwelling (Paralēmpsomai) (Internet).

 

(d)   Last, the fourth words are “μαστιγώσαντες” (mastigōsantes) — “after they have scourged Him”, and “ἀποκτενοῦσιν” (apoktenousin) — “they will kill Him” (Lk. 18:33).

 

These two words vividly portray the cruel Roman punishment and physical death that Jesus endured immediately before His crucifixion.  The following are their specific meanings, including the historical and cultural background provided by artificial intelligence (Internet source).

 

1.      “μαστιγώσαντες” (Mastigōsantes) — “After They Have Scourged Him”

The root of this word is μαστιγόω (mastigoō), which refers not merely to beating someone with a whip, but specifically to the brutal Roman flagellation.

 

The historical horror: The Roman whip (flagrum) consisted of several leather thongs, the ends of which were embedded with sharp pieces of bone or lumps of lead.  With every stroke, flesh was torn away, bones were exposed, and many prisoners died from massive blood loss before they ever reached the cross.

 

The prelude to crucifixion: According to Roman law, this scourging was an essential preliminary step before crucifixion. Its purpose was to completely exhaust the prisoner and maximize his suffering.

 

The nuance of the word: Grammatically, it is an aorist participle, indicating the sequence of events: "After they had utterly ravaged Jesus with a horrific scourging that tore His flesh apart..."

 

2.      “ἀποκτενοῦσιν” (Apoktenousin) — “They Will Kill Him”

 

The root of this word is ἀποκτείνω (apokteinō), a compound formed from the prefix ἀπό ("away from," "separation") and κτείνω ("to kill").  Together they carry the strong sense of completely taking away a person's life and removing him from the land of the living.

 

Legal and physical execution: This word refers not to accidental or natural death, but to being deliberately put to death by others.  Here it specifically points to the execution brought about through the conspiracy of the Jewish religious leaders and carried out under Roman authority.

 

The Grammatical Contrast with Verse 32 (Most Significant)

 

The verbs in verse 32 ("will be mocked," "will be insulted," "will be spit upon") are all passive, with Jesus as the one who suffers these actions.

 

In contrast, this verb in verse 33 is active: "They will kill Him."  The subject is the Gentiles—the Roman soldiers and governing authorities who mocked Jesus.

This highlights the climax of human wickedness as evil men appear to seize complete control and attempt to utterly destroy (kill) Jesus.

 

The Message Conveyed by the Connection Between These Two Words:

Jesus did not speak vaguely about the suffering that awaited Him.  Rather, He warned His disciples beforehand in unmistakable detail that His whole body would be torn apart through scourging (mastigōsantes), and that He would ultimately have His life taken away and be put to death (apoktenousin) (Internet).

 

(i)      Here, I began to wonder, How did Jesus' disciples hear this warning from Jesus?

 

“The disciples did not understand Jesus' vivid and horrifying prediction of His suffering at all. Instead, they either ignored it or remained consumed by their own political ambitions.  According to the biblical text and its historical background, the disciples' actual response and state of mind were as follows:

 

1.      The disciples' response as testified by Scripture (Lk. 18:34)

 

Immediately after Jesus spoke these words, the Gospel of Luke records the situation in unmistakable terms: 'But they understood none of these things. This saying was hidden from them, and they did not grasp what was said' (v. 34).

 

A state of spiritual blindness: The passage emphasizes the disciples' complete spiritual ignorance by repeating three expressions: 'they understood none of these things,' 'it was hidden from them,' and 'they did not grasp what He said.'

 

2.      The specific reasons the disciples could not understand

 

Their concept of a glorious Messiah: The Jews and the disciples believed that when the Messiah came, He would liberate them from Roman oppression and restore the mighty kingdom of David.

 

The incompatibility of suffering and death: Within their worldview, the idea that the Messiah would be 'handed over,' 'flogged,' and 'killed' by Gentiles (the Romans) was an unimaginable disgrace and complete failure.  Therefore, they most likely regarded Jesus' warning not as a literal prediction but as some incomprehensible metaphor or symbolic statement.

 

3.      The disciples' shameful behavior immediately afterward (Mt. 20; Mk. 10)

 

The parallel accounts in Matthew and Mark reveal that immediately after Jesus foretold His suffering, the disciples began arguing over positions of honor.

 

James and John's request through their mother: The sons of Zebedee (James and John), together with their mother, came to Jesus asking that when His kingdom came, one might sit at His right hand and the other at His left.

 

The indignation of the other disciples: When the other ten disciples heard this, they became very angry with the two brothers.  While Jesus was speaking about losing His life through suffering, the disciples were completely preoccupied with the ranking of power they expected to receive once they reached Jerusalem.

 

Summary:

To the disciples, Jesus' warning was 'a message they heard but did not truly hear.'  Because they viewed Jesus only through the filter of the political victory they desired to see and hear, they completely ignored the horrific reality of the cross.  Ultimately, this spiritual blindness resulted in all of them fleeing and betraying Jesus when He was arrested” (Internet).

 

·        Here, my attention was drawn to the Greek word "συνῆκαν" (synēkan) ("they understood") in Luke 18:34.

 

1.      The etymology and structure of the word

 

The root form of συνῆκαν (synēkan) is συνίημι (syniēmi).  This word is composed of two parts:

              

σύν (syn): "together"

ἵημι (hiēmi): "to send," "to throw"

 

Thus, its literal etymological sense is "to bring separate pieces together." It refers to the ability to gather scattered clues or facts and connect them into one complete picture—a comprehensive understanding.

 

2.      Its specific meaning and nuance

 

Based on this etymology, the word carries the following meanings in this passage:

 

Failure to connect the dots (failure to assemble the puzzle): The disciples heard each individual element—"going to Jerusalem," "the prophets' predictions," "flogging," "death," and "resurrection."  However, they completely lacked the spiritual ability to bring these separate pieces together (σύν) into one coherent whole.  The information remained fragmented in their minds, and they failed to perceive the overall meaning.

 

A disconnect between knowledge (the mind) and life (the heart): In Greek culture, συνίημι refers not merely to intellectual knowledge (gnosis), but to the insight that discerns how that knowledge applies to one's life and circumstances.  The disciples heard Jesus' words intellectually, but they were completely unprepared in heart and spirit to accept that these words described actual events that would overturn their expectations of the Messiah.

 

Complete inability to comprehend (Aorist tense): The verb is used in the Aorist tense, indicating that at that moment the disciples' understanding was in a state of complete blockage. Their inability to comprehend was absolute.

 

In summary,

The disciples heard Jesus' words, but their eyes (συνῆκαν) that should have gathered all the pieces together and read them as the grand picture of God's plan of salvation were completely closed.  Their preconceived notion of a political Messiah was so deeply rooted that they simply could not assemble Jesus' words into the true puzzle God was revealing (Internet).

-      At this point, I believe that God is working within the grand picture—the great puzzle—of His plan of salvation, fitting together every single event that occurs in each of our lives just as one carefully places each individual puzzle piece into its proper place.  God has already completed His plan to make every one of us into His masterpiece in Christ Jesus, and He is now carrying out that plan of salvation in each of our individual lives.

 

a.      God's Master Plan: His Masterpiece (Poiēma)

 

"For we are His workmanship, created in Christ Jesus for good works..." (Eph. 2:10).

 

The Greek word translated "workmanship" is ποίημα (poiēma). It is the word from which English derives "poem," and it also carries the idea of an artist's "masterpiece."

 

God did not design our lives as products coming off an assembly line.  Rather, He planned them as exquisitely detailed works of art. In Christ Jesus, God already possesses the complete blueprint of the finished masterpiece.

 

b.      God's work of assembling the puzzle: God as the One who "puts the pieces together" (syniēmi)

 

We often see only one aspect of our lives—a scattered puzzle piece called suffering, pain, or waiting.  Because we cannot see the entire picture, we frequently, like the disciples, "do not understand" (οὐ συνῆκαν).

 

Yet even though we cannot see it, God is continually gathering those scattered pieces together (σύν) and placing them (ἵημι) into His good and sovereign plan. In other words, God Himself is carrying out the work of συνίημι (syniēmi).

 

Even the suffering we experience today (μαστιγώσαντες, "having been flogged") and despair that feels like death (ἀποκτενοῦσιν, "they will kill") become, once they are in God's hands, glorious puzzle pieces that ultimately fit into the resurrection (ἀναστήσεται, "He will rise") on the third day.

 

c.      The mystery that all the pieces work together for good

 

The Apostle Paul proclaimed this mystery in Romans 8:28: "And we know that in all things God works together for good to those who love Him, to those who are called according to His purpose."

 

The phrase "works together" is the Greek word συνεργεῖ (synergei), from which the English word "synergy" is derived.  It means that not only the good things, but also the sorrowful things, the things we cannot understand, and even our own mistakes are all gathered together (σύν) by God, the great Master Artist, who ultimately fashions them into the beautiful puzzle called good.

 

Meditation:

The disciples could not see the puzzle before the cross, so they argued among themselves and eventually fled. But after they encountered the risen Jesus and received the Holy Spirit, they finally realized: "Ah, every one of those pieces of suffering was part of God's great puzzle of salvation!" (Internet)