Down to Earth But Heavenly Minded

What does Luke Chapter 18 mean?

Luke is almost finished with the section sometimes called “Jesus’ travelogue to Jerusalem” (Luke 9:51—19:27). Luke 1:1—4:13 recounts Jesus’ pre-public life. Luke 4:14—9:50 describes Jesus’ ministry primarily in Galilee. In the travelogue, Luke has carefully chosen stories where Jesus teaches His disciples about the kingdom of God and prepares them to build and lead the church after His ascension. Luke 19:28—21:38 recounts the presentation of Jesus, when He enters Jerusalem and the Jewish religious leaders have one last time to accept Him as their Messiah. Luke 22:1—23:56 tells the story of the Last Supper and Jesus’ arrest, crucifixion, and burial. Finally, Luke 24 presents Jesus’ resurrection and ascension, providing a segue into Acts 1.

Luke 18 is a study in contrasts.

Luke 18:1–8 is the parable of the persistent widow. This continues Jesus’ discussion of His second coming with the promise that God will give His people justice (Luke 17:22). He teaches this lesson by contrasting God with a corrupt judge. A widow demands justice. The city judge is vain, self-important, and unwilling to act on behalf of a powerless victim. The widow refuses to relent, however, and eventually the judge gives her justice so she will stop bothering him. Since God is no corrupt judge, He will certainly give justice to His own when Jesus returns.

Luke 18:9–14 gives another aspect about how God’s people should pray. Where the previous parable talked about persistent and faithful prayer, the parable of the Pharisee and the tax collector encourages humility over arrogance. Two men come to the temple to pray. The Pharisee brags to God that he is not like “other men”; he avoids sin and faithfully fasts and tithes. Far off, the tax collector repents of his sins and begs forgiveness. Jesus explains that those who humble themselves will be exalted by God, but those who exalt themselves will be humbled. Matthew 6:5–6 contains similar instructions.

Luke 18:15–17 is the first section of a two-part comparison. People are bringing babies and children to Jesus so He will bless them. The disciples try to keep the parents away. Jesus rebukes them, saying, “Whoever does not receive the kingdom of God like a child shall not enter it.”

Luke 18:18–30 gives the second half of the analogy. A devout, young, rich ruler wants to know how to inherit eternal life. Jesus confirms that the man faithfully follows the Law, then tells him to give away his worldly possessions. The man leaves, saddened. God is almost his most important priority, but not quite. The children who come to Jesus have nothing so they have nothing to lose and everything to gain. We need a heart that is willing to give up our lives to follow Jesus.

Luke 18:31–34 presents the first half of the final comparison. Jesus, once again, warns the disciples that He will be killed in Jerusalem. The disciples have spent three years learning from Him, but they still cannot understand what He’s talking about.

Luke 18:35–43 introduces a blind man who can see the truth. He calls out for “Jesus, Son of David” to heal him. Jesus does. Unlike the disciples, he understands and accepts what he has heard and acts in faith.

This miracle begins the last section of the so-called “travelogue” (Luke 18:35—19:27). In Luke 19, Jesus will meet Zacchaeus and give the parable of the ten minas, warning the disciples to faithfully use what God has entrusted them with. Then comes the triumphal entry and Jesus’ experiences leading up to the crucifixion.

Chapter Context
Luke 18 approaches the end of Jesus’ “travelogue” to Jerusalem (Luke 9:51—19:27). Luke has selected miracles, teachings, and events to show how Jesus trained His disciples. His emphasis was explaining the kingdom of God in preparation for their work to build the church. Luke 18 includes several contrasts between those who understand God’s kingdom and those who don’t. Luke 19 includes the story of Zacchaeus and another parable before Jesus’ triumphal entry and the Passion Week. These stories are also found primarily in Matthew 19—20 and Mark 10.

Verse by Verse

Verse 1. And he told them a parable to the effect that they ought always to pray and not lose heart.

Jesus has just explained to the disciples what the world will look like when He returns. People will not be thinking about God. They will be living their normal lives, marrying, working, and planning. Like the people of the days of Noah and Lot, they won’t realize that judgment is imminent. When Jesus comes, He will separate His followers from those who reject Him. Even the closest relationships will be broken (Luke 17:22–37).

The Greek word de leads off this passage. This connecting word can mean “and,” “then,” or “now,” among other things. It indicates this segment is directly related to the previous one. The disciples are apparently discouraged by Jesus’ warning. The parable Jesus tells suggests the disciples are doubtful that God’s judgment against their enemies will ever come. They agree with Jesus when He says, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it” (Luke 17:22).

This parable is interesting in that Luke leads off with the basic meaning of the lesson. To “lose heart” means demotivation towards something positive: to fail to maintain resolve about a subject or idea. Jesus knows His followers will face far more hardships than what they are experiencing now. Most of the Twelve will die as martyrs. We, too, look at the state of the world and wonder if God will ever bring His justice. Jesus’ answer is, “Yes, so keep praying” (cf. Luke 18:7–8).

To pray for Jesus’ return and the justice He will bring “always” doesn’t mean we need to be in active prayer every waking second. It means we should pray often and regularly.

The parable of the persistent neighbor is similar but, in that case, the neighbor sought bread—an earthly need—not justice (Luke 11:5–13).

Context Summary
Luke 18:1–8 contains the parable of the persistent widow. Jesus contrasts God with a corrupt judge who will only give a widow justice when she becomes a nuisance. The Lord, however, is eager to give His followers justice—partially now and fully when Jesus returns. Like the widow, we must ask diligently and with faith. Jesus goes on to show that proper faith is humble, not self-congratulating (Luke 18:9–14), childlike (Luke 18:15–17), and makes us hold lightly things of the earth as compared to how we cling to God (Luke 18:18–30). Only Luke records this parable.

Verse 2. He said, “In a certain city there was a judge who neither feared God nor respected man.

This begins the parable of the persistent widow. Jesus has promised to return and judge the sins of humanity. The disciples seem discouraged that this will take longer than they had hoped (Luke 17:22—18:1). Jesus wants them to keep praying: looking to God who is sure to act on behalf of His elect (Luke 18:1–7).

The parable begins by describing the antagonist. In that cultural context, a judge who doesn’t fear God is an almost ridiculous paradox. God gave Moses the law by which judges of Israel were to make rulings. He requires that all people act justly (Deuteronomy 16:19; Micah 6:8). Those who do not fear Him are the definition of fool (Proverbs 1:7). Under that view, what Jesus describes is meant to be deliberately extreme. A parallel to modern courts might be to speak of “a reckless, lawless judge.”

In addition, this judge does not respect people. This means he shows no deference nor regard. He is not described as someone who takes bribes. Yet he’s identified as lacking compassion, with just enough power to not feel threatened by criticism. His power would allow him to make fair judgments, but he simply doesn’t care.

A widow comes before him, demanding her adversary face legal repercussions. The Mosaic law says, “You shall not pervert the justice due to your poor in his lawsuit” (Exodus 23:6). If a judge despises God and people, he can’t be expected to care about a widow, but he does care about his own comfort. When the widow refuses to back down, he finally acts (Luke 18:3–5).

Verse 3. And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’

Jesus is telling a parable which contrasts the God who willingly gives justice to His children as opposed to an uncaring judge. This judge does not fear God (Proverbs 1:7) nor respect people (Luke 18:1–2). A widow needs justice, but the judge doesn’t care. He refuses to do his job until her demands become annoying. He finally gives her justice just to get rid of her (Luke 18:4–8).

This parable follows Jesus’ discussion with the disciples about when the kingdom of God will be fulfilled (Luke 17:20–37). They don’t realize it, but He’s talking about His second coming when He will judge the world. Unlike many in powerful positions, God promises that His followers will receive justice for the wrongs committed against them (Luke 18:7–8).

God has special concern for widows and orphans; much of the Mosaic law’s social service program is for their benefit (Deuteronomy 14:29; 24:20; 26:12). David calls God the “Father of the fatherless and protector of widows” (Psalm 68:5). The New Testament teaches us that Christians and the church are responsible to care for widows (James 1:27; 1 Timothy 5:9–10), who are still a vulnerable group around the world.

Verse 4. For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man,

Jesus is telling a parable about a corrupt and heartless judge. The judge openly disrespects God and other people. He has no care for the Mosaic law, which he is supposed to uphold. He has no business being a judge. A widow has appeared before this judge several times, demanding justice from those who wish to harm her. Jesus doesn’t name the offense, and it’s a hypothetical situation, but land-grabbing is still common in some parts of the world. Widows and orphans watch powerful people take their homes and land, leaving them nothing to live on.

The Mosaic law says, “You shall not pervert the justice due to your poor in his lawsuit” (Exodus 23:6). That law’s protection applies to women, as well: God wrote much of the Mosaic law to protect women. In Isaiah 1:17, God says, “Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.”

Eventually the judge takes the widow’s case. That’s not because he is convicted of his sin, or because he agrees that she deserves justice. It’s simply because the widow is so insistent that the corrupt judge can’t handle her constant badgering. Jesus contrasts this man with God: the One who willingly promises swift justice to His followers (Luke 18:5–8).

Verse 5. yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’”

In Jesus’ parable of the persistent widow, an unqualified judge refuses to honor God or respect people. The man has no interest in giving a widow the protection she is owed by law. Unfortunately for him, the widow will not take no for an answer. She continues to demand what she is due. Finally, just to relieve his own irritation, he relents and allows her case to proceed.

“Justice” in this context implies two things. First is the sense of the widow getting what she is owed: an opportunity to present her case under the established law. The second is the idea of her adversary being punished. The duplication of “keeps bothering” and “her continual coming” emphasize that the judge is not convicted by the fact he’s disobeying God and refusing to do his job. He just wants her to go away.

This parable comes on the heels of Jesus’ description of the events surrounding His second coming. At that time, He will judge the world. His arrival will be obvious, but people will not be prepared. Like the widow, it is the expectant who will see God move (Luke 17:24–37).

Jesus contrasts this heartless judge with God the Father: “And will not God give justice to his elect, who cry to him day and night? Will he delay long over them?” (Luke 18:7). God is not a corrupt man who refuses to give justice. He will act. To us, it may seem like a long delay, but what He has promised He will fulfill.

Verse 6. And the Lord said, “Hear what the unrighteous judge says.

Jesus begins to tell the moral of His parable. A widow comes to a judge for justice. This seems to mean that she demands her right to present a case in court, and that she wants her adversary to follow the law, as well. The judge is not necessarily corrupt, but he’s completely amoral. He doesn’t care about God, people, or the Mosaic law. He is not motivated by duty, shame, or any sense of justice. He dismisses the widow without a thought (Luke 18:1–3). Perhaps her case seems trivial, or he doesn’t want the bother of going through a long process.

The widow is not finished. She comes to him “continually” and “keeps bothering” the judge. She’s so relentless that the judge feels she will “beat [him] down” (Luke 18:5). So the judge relents and settles her case (Luke 18:4–5). He doesn’t act out of love, mercy, truth, or any other positive impulse. He’s benefitting himself by removing an irritation.

Jesus tells His disciples to listen to what the judge says. As unrighteous as he is, he will give justice if the alternative costs him enough. Jesus goes on to contrast this judge with Father God. He is the God of justice. Justice is one of the foundational truths of His creation. The widow must beg a human judge for justice, but God will give it freely to His elect. They just need faith. The question is, when the time is ripe for Jesus to return and judge the evil of the world, “will he find faith on earth?” (Luke 18:7–8).

Verse 7. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them?

In this larger section, Jesus makes several contrasts of those with faith against those without faith. In His description of His second coming, He gives examples of behavior that identify people who will not be anticipating His return. They will marry, celebrate, and plan without a thought. When He returns, they will be destroyed, but their closest friends and family who have faith will be rescued (Luke 17:22–37).

In this parable, Jesus describes a judge who refuses to consider a widow’s request for justice. This is contrasted with God the Father, who awaits the day when He will give justice to His elect. The judge finally relents because the widow is so persistent. God does not need convincing; His justice will be swift.

Revelation 8:3–5 describes the actual event when God will exact justice for those who died as martyrs:

And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel. Then the angel took the censer and filled it with fire from the altar and threw it on the earth, and there were peals of thunder, rumblings, flashes of lightning, and an earthquake.

What follows are the first six of the seven trumpet judgments. A third of creation will be destroyed, horrific locusts will descend, and a supernatural army will attack (Revelation 8:6—9:19). And still, the people will not repent (Revelation 9:20–21).

Scholars offer numerous interpretations of the question about God’s delay. Where the English Standard Version says, “Will he delay long over them?” the NASB says, “and will He delay long for them?” Most of the debate is over the Greek word for “and”—kai—which can have meanings other than just “and.” Instead of using “and,” the ESV repeats what the “and” refers to: “will He [God]” from earlier in the verse. The NASB uses both, to be thorough. In some contexts, kai can mean “if,” “but,” “even if,” or “because.”

This flexibility leads to many discussions. When all is said and done, two plausible possibilities remain. Both interpret kai simply as “and” but equate “delay long” with God’s patience. The question they answer differently is “With whom is God being patient and why?” One response is that God is patient with His followers’ endurance and limits the amount of injustice they will suffer before Jesus returns. The other option is that God is patient with those who are not saved (2 Peter 3:8–9), so they have longer to come to a saving faith in Jesus.

Verse 8. I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?”

Jesus has described the reactions of people to His second coming: “Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it” (Luke 17:33). He then explains that even the closest friends and family members will find themselves forever separated depending on whether they follow Him or not (Luke 17:34–35).

Then Jesus gives another comparison. An unrighteous judge refuses to give a widow justice until she drives him mad with her constant demands (Luke 18:1–5). On the other hand, “will not God give justice to his elect, who cry to him day and night?” (Luke 18:7).

He will. Using the imagery of the temple, Revelation 8:1–5 describes an angel at the altar offering burning incense with the prayers of the saints before God’s throne. The smoke and the prayers rise before God. Then the angel will fill his censer with fire from the alter and fling the burning sacrifice on the earth. The seven angels with seven trumpets prepare to blow them—these are the seven trumpet judgments. A third of creation will be destroyed (Revelation 8:7–12). After even more horrors—supernatural monsters and armies (Revelation 9:1–19)—the people of earth will show their stubbornness:

The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk, nor did they repent of their murders or their sorceries or their sexual immorality or their thefts. (Revelation 9:20–21)

Looking forward to such constant rebellion and betrayal, Jesus finishes with a hypothetical doubt: at the end, will anyone still have faith that Jesus will give them justice? Will anyone be looking for His return (Luke 17:37)?

“Speedily” can mean “soon” or “encompassing a short amount of time.” Both apply. Judgment will come soon compared to eternity. As Peter points out, “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8). And, once judgment begins with Jesus’ second coming, it will be completed quickly.

Verse 9. He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt:

The parable of the persistent widow precedes the parable that begins in verse 9. A judge neither fears God nor respects people. The man’s identity, life, and morals are entirely self-fulfilled. A widow goes before him, demanding justice against her adversary. He refuses because to act would be inconvenient. She persists until his comfort is disturbed; only then does he act for her benefit. Jesus compares the judge to God who will surely give His elect the justice they deserve (Luke 18:1–8).

Here, Jesus turns to those who believe their righteous standing before God is entirely self-fulfilled. Still, like the judge, they dismiss others as beneath their attention. Jesus has dealt with these people throughout His ministry. Among the more crucial are the Pharisees who tithe diligently but steal widows’ houses (Luke 11:42; Mark 12:40) and their scribes who load the people with extra-biblical rules but do not teach what the prophets say about the Messiah (Luke 11:46–48).

Jesus’ quarrel with the Pharisees isn’t about their righteousness. In fact, He holds their obedience as an example for others to follow (Matthew 5:20). What distresses Him is that the works they do publicly are motivated by a dark heart filled with pride. They don’t obey God because they love Him; they obey to prove themselves better than anyone else around them. Then they add extra rules to make the divide between themselves and the populace even wider.

It works, however. That is, their actions earn them attention and adoration from the people (Mark 12:38–39)—to the extent that even many of the religious rulers both fear them and crave their approval (John 12:42–43). But they do not win justification from the One who matters (Luke 18:14). In fact, “They will receive the greater condemnation” (Mark 12:40).

Context Summary
Luke 18:9–14 records the parable of the Pharisee and the tax collector. This is Jesus’ second prayer-based contrast. The unrighteous judge of the prior lesson only granted justice because doing otherwise disturbed his comfort. Yet God promises justice to all His praying followers (Luke 18:1–8). Here, the prayers of a self-righteous Pharisee compare poorly to the humility of a tax collector. Only the tax collector leaves forgiven. The next two stories contrast the guileless trust of children against the hesitation of a wealthy man (Luke 18:15–30). Jesus gives a similar moral in Matthew 6:5–6.

Verse 10. “Two men went up into the temple to pray, one a Pharisee and the other a tax collector.

This begins the parable of the Pharisee and the tax collector. From here through the end of the chapter, Jesus contrasts different reactions to the kingdom of God to show that humility is an essential ingredient of faith.

In Jesus’ era, the Pharisees are a particular Jewish sect. They are unofficial religious leaders in Jewish culture. Their realm is among the people and in the synagogue; they do not have authority in the temple like the priests do and very few are in the Sanhedrin—the Jewish ruling council—which is typically filled with Sadducees. Like Sadducees, Pharisees strongly believe in the Pentateuch: the five books of the Mosaic law. Unlike Sadducees, they believe in the resurrection of the dead. They are most identified by their adherence to extra-biblical rules that were developed to put a hedge around the Mosaic law. Like the Zealots, they want the Romans gone and the Jews to rule their own nation again. But they are afraid of exile, so they try to appease both God and the Romans.

While Jews tend to hold Pharisees in high regard, they despise tax collectors. In Jewish areas, tax collectors are Jews who work for Gentiles who have taken a contract to collect money from the people for the Roman government. The man who holds the contract adds his own fee to what the Romans demand, and the tax collector, himself, is welcome to collect even more for himself. Piling these commissions on top of the tax make it difficult for people who barely survive on what they have left. In addition, the close contact tax collectors have with Gentiles leaves them ceremonially unclean. The fact that this tax collector is at the temple means he must have ceremonially purified himself. His presence there cost him something.

The King James Version uses the term “publican”: someone who deals with public revenue. Technically, these publicans are the Gentiles who hold the contract, not the tax collectors who collect the money for the publicans.

Verse 11. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector.

Jesus’ parable begins with a Pharisee and a tax collector at the temple, praying (Luke 18:10). Pharisees are known for being rule-followers. They not only obey the Mosaic law, but they also create and follow extra rules that specifically define the Mosaic law. Tax collectors are known for working with Gentiles and demanding more money from the people than is reasonable. They are ceremonially and morally unclean. Where Pharisees are generally admired by the people, tax collectors are openly despised.

Pharisees cling to their reputation of being more righteous than anyone else. Even Jesus notes their righteous acts (Matthew 5:20). The Pharisee’s prayer reflects this. He contrasts himself to swindlers, crooks, the unfaithful, and tax collectors. He may even think he’s better than his fellow sect members. Jesus criticizes Pharisees for being swindlers, using the Mosaic law to bank money that should go to the care of their elderly parents (Mark 7:10–13). In some way Jesus doesn’t clarify, they unjustly “devour widows’ houses” (Mark 12:40). They commit adultery against God by loving their manmade traditions more than God’s Law (Mark 7:6–9).

This Pharisee would do far better to emulate the man he condemns. The Pharisee holds up his legalistic deeds—which may have ulterior motives—as if they are good works deserving of praise. The tax collector knows he is a sinner and humbly begs for mercy. The Pharisee cheats God and seeks people’s acclaim. The tax collector has cheated people—or so this parable assumes—but seeks God’s forgiveness (Luke 18:12–14).

The only certainly true statement made by the Pharisee is that he is not like the tax collector.

Verse 12. I fast twice a week; I give tithes of all that I get.’

The parable of the Pharisee and the tax collector is another in a long list of comparisons that shows the true nature of the kingdom of God. The contrast here is between a Pharisee and a tax collector, both of whom come to the temple to pray. This is part of the Pharisee’s prayer.

He begins by saying, “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11). His words reveal a great deal about his understanding of who he is and what God expects. While Pharisees were—in theory—deeply committed to morality and adherence to the Law, many had all these traits the man denies. They extort money that should go to their parents, take widows’ homes, and worship their own extra-biblical rules rather than God (Mark 7:10–13; 12:40; 7:6–9). The one thing the Pharisee gets right is that he is not like the humble, repentant tax collector.

While the previous verse describes the sins the Pharisee claims he does not do, this short list enumerates how he thinks he goes above and beyond to deserve God’s attention.

First, he fasts twice a week. In the Torah, fasting is only required on the Day of Atonement; “afflict yourselves” is interpreted as refraining from food (Leviticus 23:32). Later four more yearly fasts were added (Zechariah 8:19). The two weekly fasts the Pharisee refers to are traditional but not required by the Old Testament. Second, he diligently tithes. Tithing is a standard Old Testament law. The Jews are to tithe on grain, fruit, livestock, wine, and oil (Leviticus 27:30–32; Deuteronomy 14:22–23).

Jesus doesn’t mind that the Pharisees fast and tithe so diligently. What He challenges is the hypocrisy behind their actions. The Pharisees fast in a way that deliberately draws attention of people who then praise them for their piety. Their reward is public attention, not God’s blessing (Matthew 6:16–18). Regarding tithes, Jesus says: “But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others” (Luke 11:42).

Verse 13. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’

Jesus comes to the second character in His parable of the Pharisee and the tax collector. The first, the Pharisee, has come to the temple to lift his eyes to God. But then he brags about his supposedly-fine character qualities and many devout deeds (Luke 18:9–12). The tax collector has a distinctly different experience.

In the New Testament, “tax collector” generally refers to a Jewish man who works for a Gentile, called a “publican,” who has a contract with the Roman government. Whoever holds the contract is responsible for collecting a specific amount of money from the public for the government. They are free to charge more for themselves. They hire tax collectors from the local area to request, cajole, or demand the money. These tax collectors are also allowed to include their own fee and can become quite rich at.

Not surprisingly, the Jewish populace despise tax collectors. They work for and with Gentiles, which probably means they’re unclean. They take money from good Jews for the Roman occupiers. And they demand a great deal more than the Romans ask for, sometimes becoming extremely wealthy.

This tax collector, however, recognizes and repents of his sin. Where the Pharisee was the hero of his own story, the tax collector makes God the subject of his prayer; he is merely the object on which God acts. The Pharisee tries to earn God’s favor by comparing himself to others; the tax collector begs for mercy for his own sin. The Pharisee stands proud to draw the attention of other worshipers (Matthew 6:5). The tax collector stands some distance away and keeps his pleading between himself and God.

In the previous passage, Jesus showed how persistence will get the attention of authority figures, whether they be corrupt judges or God, Himself (Luke 18:1–8). Here, Jesus shows that the manner of the request matters. The humble tax collector leaves justified of his sin (Luke 18:14). Likewise, the Pharisee gets what he wants: the praise of others (Matthew 6:2).

Verse 14. I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

Jesus finishes the parable of the Pharisee and the tax collector (Luke 18:9–14). This chapter is filled with comparisons. In the previous parable, an ungodly, indifferent judge only gives a widow justice because she is persistent to the point of annoyance. Jesus contrasts the judge with God who will willingly give His elect justice when they faithfully and consistently pray (Luke 18:1–8).

In this parable, Jesus compares the contents and attitudes of two prayers. One comes from a Pharisee and the other from a tax collector.

The Pharisee’s prayer is bold, loud, and public. He claims to act more righteously than lesser men. It’s worth remembering that typical Pharisaical practices belie that claim (Matthew 6:16–18; Luke 11:42). He celebrates how his pious practices exceed the expectations of the Mosaic law. And he thanks God that he is not like the sinful tax collector.

The tax collector is not known for his piety. He likely works for a Gentile collecting taxes from other Jews to give to the Roman government. In addition, he charges more for himself, becoming rich at the expense of farmers and tradesmen who barely get by. He knows his sin, and his humble prayer proves his repentance.

Ironically, both men leave with what they want. The Pharisee covets the attention of the people (Matthew 6:2). The tax collector needs God’s mercy for his sinful state.

The chapter continues with two more comparisons. In the first, children who have nothing to give or keep come to Jesus as they are, while a rich ruler hesitates because he has much to lose (Luke 18:15–25). Finally, the disciples, who can’t understand Jesus’ coming death, are outmatched by a blind beggar who understands and believes what he hears: Jesus the Son of David (Luke 18:31–43).

Verse 15. Now they were bringing even infants to him that he might touch them. And when the disciples saw it, they rebuked them.

Because Luke arranged much of this section by theme, rather than by time, we’re not given much context. We don’t know if Jesus is traveling or teaching or performing miracles. The text doesn’t say if the children need healing, as in Luke 6:19, or if it’s the night before the Day of Atonement when elders bless children. Apparently, none of those details are necessary for Luke’s purposes.

The conflict comes when parents want Jesus’ attention for their children, but the disciples won’t allow it. In fact, they actively rebuke the parents for contemplating such a thing. Either they don’t want Jesus to be interrupted, or they think children are beneath Him.

It’s likely the latter. Luke says Jesus countermands the disciples’ order (Luke 18:16). Mark says Jesus is “indignant” (Mark 10:14). Jesus believes that welcoming children into the kingdom of God is well worth whatever interruption is incurred.

Translated into English, the Greek word brephē—here translated as “infants”—can generate confusion. In Luke 18:16–17, Jesus talks about these “children”—using a different Greek word—receiving the kingdom of God, which “infants” can’t do. But in 2 Timothy 3:15, Paul uses the same Greek root word to refer to Timothy when he was old enough to listen to the Scriptures. Rather than meaning a baby or an extremely young child, the Greek term is a more generic term for those who are young.

Verse 16. But Jesus called them to him, saying, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of God.

Luke develops the comparison within this story. Parents are bringing their young children to Jesus so He will touch them. The disciples apparently believe Jesus is too important to waste His time on children; the disciples rebuke the parents (Luke 18:15).

Jesus becomes indignant (Mark 10:14). Whatever motivation the disciples are living out of, it does not reflect Jesus’ purpose. He has come that all might enter God’s kingdom, including children. How dare they stand in these children’s way! He commands them to both let the children come and to get out of the children’s way.

The kingdom of God is any situation in which God’s attributes—His sovereignty, power, and authority—are evident. With Jesus’ birth, the kingdom of God on earth was initiated. Throughout this lengthy collection of lessons (Luke 9:51—19:27), Jesus has been teaching the disciples about what constitutes God’s kingdom. The disciples may think God’s kingdom is too grand for children; Jesus says children are its natural inhabitants. Their humble, unworldly state means they will enter more easily than adults.

This leads to a second comparison. Luke goes on to record Jesus’ interaction with an honorable and wealthy man. The man has obeyed the Law and is good to people around him. Yet he still loves the world. He hopes that if he does enough good deeds, he can keep his privileged state on earth and also inherit eternal life. When challenged, he proves that God is almost his highest priority—but still second to being rich. This man is the foil to humble children who have nothing to lose and so are better prepared to enter God’s kingdom (Luke 18:17–25).

Verse 17. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

Parents have been bringing their children for Jesus to bless. The disciples have been trying to stop them. They assume Jesus’ time is too valuable to waste on those who have nothing to give (Luke 18:15). When Jesus hears them, He becomes indignant (Mark 10:14). He tells the disciples to let them come and to get out of their way. The kingdom of God belongs to those like these children (Luke 18:16).

Although adults bring these children to Jesus, He suggests a mutual acceptance between the children and Himself. The children come, and He accepts them. In return, they receive and enter the kingdom of God. Jesus’ acceptance is the manifestation of God’s kingdom in the moment. They have entered a holy place.

Some scholars believe that Jesus’ words affirm the practice of infant baptism. That’s not what He’s teaching, here. Jesus is saying that children receive the kingdom of God with no expectation that power, good works, money, or reputation is required. They just walk in, and God welcomes them. Elsewhere, Jesus points out that to become like a child is a choice: “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:3–4).

Next, Luke describes someone who finds this idea difficult. This man is important, rich, and godly. It appears that God has rewarded his obedience with earthly treasures; he expects to enjoy heavenly rewards as well. But he does not enter like a child. He wishes to keep his place in the world. Ironically, the disciples are more like the children than they know (Luke 18:18–30).

Verse 18. And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?”

Jesus has just said, “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it” (Luke 18:17). We don’t know for certain if this ruler’s interaction with Jesus immediately followed. But, guided by the Holy Spirit, Luke places it here in his gospel. That develops an interesting contrast.

This is a fairly young (Matthew 19:20, 22), rich, Jewish man. That he’s referred to as a “ruler” implies some position of prestige or authority. His youth suggests that makes him a civil leader, not a priest or a synagogue leader. That fact might explain the tone of his question and his response. Religious scholars loved to debate questions like this, but he asks for himself; and when he receives a difficult answer, he gets discouraged (Luke 18:23). Unlike the religious leaders who want to argue and try to catch Jesus in heresy (Luke 11:53–54), this man really wants to know and trusts Jesus for the answer.

The man begins by calling Jesus “Good Teacher.” Jesus uses the man’s own words to lead him to recognize he can’t earn eternal life. Only God is truly good. Even if the man followed the commandments to be good to all people, he doesn’t have it in him to be as good as God (Luke 18:19–23). And he’ll prove it by refusing to give up what’s most important to him: his identity as a rich man.

This is an underlying theme in Luke 18. God’s elect completely rely on God for justice (Luke 18:7–8). The tax collector completely relies on God for mercy (Luke 18:13–14). Children completely rely on God for blessing (Luke 18:15–17). The blind beggar completely relies on God for healing (Luke 18:35–43). It’s difficult for people who think they are self-sufficient to admit they completely need God for salvation (Luke 18:25).

Context Summary
Luke 18:18–27 introduces the counter example to the powerless, trusting children of Luke 18:15–17. This instance also contrasts with the sacrificial disciples of Luke 18:28–30. The children have nothing to cling to and readily receive God’s kingdom. The rich man in this section cannot muster such dependent faith. He wants eternal life but doesn’t know if it’s worth sacrificing worldly comforts. Conversely, the disciples have given up their place in the world in hopes of something better. This story is also found in Matthew 19:16–22 and Mark 10:17–22.

Verse 19. And Jesus said to him, “Why do you call me good? No one is good except God alone.

A rich, young ruler—a man of some important position in the community—has asked Jesus how to inherit eternal life. He’s addressed Jesus as “Good Teacher.” Some scholars think Jesus senses the man is trying to flatter Him. Perhaps Jesus just means to set up His answer.

By saying that only God is good, Jesus isn’t directly challenging the man to acknowledge that Jesus is God. Nor is Jesus denying, somehow, that He is God. The emphasis is on the man’s perspective, not Jesus’ identity. In the moment, Jesus is putting the man in the frame of mind to consider his own life. Jesus goes down the commandments that have to do with treating others well. The young man affirms he follows them well. So far, the man is “good” (Luke 18:20–21).

Then Jesus tells him to go beyond what is expected and give everything for the benefit of others and come follow Him (Luke 18:22). If the man wants to inherit eternal life under the power of his own actions, he needs to be as good as God. God not only does what is right, He blesses extravagantly. This step would also mean giving up a major part of the man’s self-identity: wealth.

The man realizes he is not as good as he thought. He leaves, disheartened, because he doesn’t want to give up his riches (Mark 10:22). The man is good, but he cannot be good enough to deserve eternal life. Tragically, he prioritizes something more than God, and that stops him from coming to faith. Even if it’s not the main point, Jesus’ divinity is still relevant. If we think Jesus is truly good—making Him truly God—shouldn’t we be ready to follow His teachings?

Despite Jesus’ correction, Luke gives another clue that Jesus knows this man is sincere and interacts with him gently. Luke refers to Jesus as “Lord” in his gospel more than do the other gospel writers. In general, Luke uses “Lord” when he wants to emphasize Jesus’ authority. Through this entire interaction, Luke refers to Him as “Jesus.” Mark addresses this more directly, saying, “And Jesus, looking at him, loved him” (Mark 10:21).

Verse 20. You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’”

A wealthy young man, important in his community, asks Jesus how to inherit eternal life. It’s evident he is sincere; he’s not looking for a theological argument. When he poses his question, he calls Jesus “Good Teacher.” Jesus counters that only God is good (Luke 18:18–19). The term used by both the young ruler and Jesus is based on the root word agathos. It means to have a good nature, be useful, be pleasant and agreeable, to be honorable. All these characteristics are most evident within interactions with other people.

Jesus now builds on that response. He asks the man if he follows the Ten Commandments. Specifically, the commandments referring to how to treat other people. Notably, Jesus skips the last—do not covet—perhaps because the man is rich and likely doesn’t covet others who live in the same town. This omission may also be to set up the conclusion of Jesus’ point (Luke 18:22–23). This list resembles the one given by the Pharisee in Jesus’ previous parable: “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector” (Luke 18:11).

The young man affirms that he has kept these commandments; he is an honorable, pleasant person to other people. Jesus knows this is true (Mark 10:21). And yet, being agreeable and useful is not enough to merit eternal life. There is no standard of good that is enough.

So, Jesus pushes him to the level of good He knows he cannot reach: “Sell all that you have and distribute to the poor” (Luke 18:22). The man walks away, very sad. The idea of being poor repulses him more than Jesus and His message attracts. The man can’t understand that what he thinks of as “goodness” is garbage compared to God (Philippians 3:8–11). What he needs is the proverbial tax collector’s total dependence on God’s mercy (Luke 18:13–14).

Verse 21. And he said, “All these I have kept from my youth.”

A rich young ruler has come up to Jesus and asks, “Good Teacher, what must I do to inherit eternal life?” Jesus frames His answer around the address: “Why do you call me good? No one is good except God alone” (Luke 18:18–19). Jesus then leads the man on a journey around the concept of “good” and what it means in the kingdom of God. He asks the man if he has fulfilled those of the Ten Commandments that apply to interactions with other people—leaving out “Do not covet,” perhaps because the man is richer than those around him (Luke 18:20).

This is the man’s reply. He is good to people. He is useful, pleasant, and honorable. He is a “good” man by the standards of the world.

Jesus needs him to see that being good isn’t sufficient to warrant eternal life. It is impossible to be good enough. So, Jesus pushes him further by telling him to sell all he owns and give it to the poor, and come follow Him. The man can’t do it. He can’t reach the level of good needed for eternal life. This is not because wealth is a sin, but because the man prioritizes money over a relationship with Christ. He walks away, dejected (Luke 18:22–24).

He doesn’t stick around for Jesus’ encouragement. When the disciples ask who can be saved, Jesus says, “What is impossible with man is possible with God” (Luke 18:26–27). The rich man doesn’t really need to give away all his possessions; he needs to admit that he can’t save himself. He should be willing to do so. God should be his ultimate priority. The young man needs to be like the character in an earlier parable: “But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’” (Luke 18:13). He needs to fully rely on the grace of God.

Verse 22. When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.”

The question of eternal life was posed, to Jesus, by a young and very wealthy man. That he was wealthy and powerful in his community would have been seen, in that culture, as signals of God’s blessing. In addition to earthly success, he devoutly follows the Mosaic law (Luke 18:18–21). Although his deeds are honorable, Jesus presents him with one more challenge.

This verse is commonly misinterpreted. Jesus isn’t saying that it is wrong to be wealthy. Nor does this mean that all Christians, everywhere, must give away all their money. He’s answering a specific man’s question: “Good Teacher, what must I do to inherit eternal life?” (Luke 18:18). The man looks like a shoo-in. His wealth and power seem to be blessings from God for being a good person. He follows the Law, particularly by being kind to other people. What else does he need?

The rich ruler’s predicament is a real-life application of Jesus’ earlier parable of the Pharisee and the tax collector (Luke 18:9–14). We can’t earn our place in God’s kingdom like the Pharisee assumes; we must humbly request an invitation like the tax collector. Like the children who come to Jesus, we’re obligated to complete dependence (Luke 18:16–17). Jesus isn’t giving the man one last work he must do to be worthy; He’s inviting the man to stop relying on works and trust God for eternal life.

Jesus does not consider this young man to be an adversary. His questions are sincere and he sincerely wants to know what Jesus has to say. Mark says, “And Jesus, looking at him, loved him” (Mark 10:21). Sadly, the man’s reaction shows that he’s not ready to put God at the very top of his priorities.

Verse 23. But when he heard these things, he became very sad, for he was extremely rich.

A moral man, young and wealthy, suddenly realizes he is not “good enough” for heaven. He approached Jesus in all sincerity: “Good Teacher, what must I do to inherit eternal life?” (Luke 18:18). Jesus doesn’t really answer his question; He challenges his assumption. The way the man addresses Jesus shows that he prioritizes goodness. Jesus draws that out; indeed, the young man is good: he faithfully follows all the Ten Commandments that dictate how to treat others in a good way (Luke 18:19–21). “And Jesus, looking at him, loved him” (Mark 10:21).

The man is shocked with Jesus’ next statement: he can be good enough for eternal life if he gives away his significant fortune to the poor and follows Jesus (Luke 18:22). Eternal life isn’t about being good enough; it’s about being wholly and completely good. And no one can reach that standard.

This lesson is very applicable today. Many people wonder if a good person will go to heaven. Or they judge their goodness against other people and think they deserve heaven. That’s not the way it works. In Philippians 3, Paul runs down the list of characteristics, qualities, and actions that identify him as a good Jew ending with, “as to righteousness under the law, blameless” (Philippians 3:4–6). But then he explains: everything he did under the Law is not just insufficient, it’s “rubbish.” It is Christ who matters. Christ is the only one who is righteous enough—good enough. We can’t earn eternal life by our efforts, but we can receive Christ’s righteousness. And we can only do that by understanding and accepting that the mercy that God forgives our sins is a gift (Philippians 3:7–11).

Unfortunately, the rich ruler can’t even trust God with his riches, let alone his soul. He’s ready to do almost everything God calls him to do, but his is not a complete surrender. The man walks away, heartbroken (Mark 10:22). He doesn’t stay for the hope: “What is impossible with man is possible with God” (Luke 18:27).

Verse 24. Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God!

A crowd has been listening to Jesus speak with a rich, young ruler. The man wants to know how to inherit eternal life. Jesus leads him through a conversation that shows he can’t do anything. He can’t be good enough. Only God is ultimately, perfectly good. The inquiring man is good to other people. He faithfully follows the Ten Commandments. But he balks when Jesus tells him to give away his possessions to the poor. He’s very rich and the thought of choosing between his earthly wealth and eternal life disheartens him (Luke 18:18–23).

The point of this message is not that being rich is a sin, or that those who are wealthy cannot possibly be saved. Rather, wealth has a way of numbing us to our dependence on the Lord. It can become our identity and take God’s place as the highest priority in life. That seems to be what’s happened to this man.

What Luke does not include is that before Jesus says this, the young man has walked away (Mark 10:22). When Jesus listed the commandments the man should follow, He included every one that had to do with interactions with other people except “Do not covet” (Luke 18:20). It appears the crowd is filled with people who are not rich. There’s nothing they have this man would covet.

But the people are now confused. Between intimations in the Mosaic law and the general culture of the time, wealth is considered a sign that a person satisfies God. The crowd voices their confusion: “Then who can be saved?” (Luke 18:26). In their way of thinking, a young man good enough that God allowed him to become wealthy must be good enough to deserve eternal life.

In truth, it makes no difference if the man is wealthy. Nor does it matter, eternally, that he’s “good” according to a worldly standard. He’s in the same position as the tax collector in Jesus’ parable (Luke 18:13–14). Salvation is by God’s grace alone, through faith alone, by Christ alone (Ephesians 2:1–10; John 14:6). No one is good enough.

Verse 25. For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.”

Jesus puts a finer point on His previous comment: “How difficult it is for those who have wealth to enter the kingdom of God!” (Luke 18:24). This was stated in response to a wealthy young man who asked how to inherit eternal life. He is a good man: good to other people and obedient to God’s commands. Or so it seems: to show that earthly goodness is not enough, Jesus challenges the man to sell all his possessions and give everything to the poor and come follow Him (Luke 18:18–22). “Disheartened by the saying, he went away sorrowful, for he had great possessions” (Mark 10:22).

The kingdom of God is any place and situation where God’s authority, sovereignty, and majesty is manifest. It’s the repentant tax collector (Luke 18:13–14) and the powerless children (Luke 18:16–17) and the bold, blind beggar (Luke 18:35–38). In general, those who are rich rely on the power of their wealth, not God. There are exceptions, of course, but the powerless who cannot depend on money are more likely to realize they have to trust God.

This young man has another hurdle. In the culture, it is assumed that if someone is rich, it is because he pleases God. So, this man is being asked to do more than lay down his wealth. He’s also being told to give up his public reputation as a good man blessed by God. The fear of losing his wealth overrides the man’s desire to follow Christ.

The crowd is incredulous; they ask, “Then who can be saved?” Jesus gives them the answer: “What is impossible with man is possible with God” (Luke 18:26–27). It is always God’s mercy that saves, never our works. We are not redeemed by being good, or making sacrifices, but by God’s grace, through our faith in Christ (Ephesians 2:1–10).

There is much debate about whether the “eye” the camel must fit through is a small gate next to a larger city gate or whether it’s really the hole on one end of the needle. Both have applications. A smaller gate affirms that some rich people do enter God’s kingdom. The eye of a literal needle shows it is only through God’s grace. Either way, the point is that a person cannot cling to earthly things—such as money—and still be invested in the kingdom of God.

Verse 26. Those who heard it said, “Then who can be saved?”

A young man with enormous riches asks Jesus how he can inherit eternal life. As the crowd listens, Jesus shows that earthly goodness is not enough. Moral actions can never add up to balance out sin. Worse, the man’s wealth is a significant spiritual barrier. When Jesus tells the man to give up his fortune, the man walks away, discouraged. Jesus tells the crowd it is difficult for the wealthy to enter God’s kingdom (Luke 18:18–25; Mark 10:22). This is not a denouncement of money, but a warning that earthly things can distract us from heavenly truths.

The crowd is in a cultural conundrum. They live under the Mosaic law which lays out exactly what they should do to please God. The Mosaic law also says that if they obey, God will bless them (Leviticus 26:3–13). They have mistakenly transferred this general, national-level blessing to individuals. The assumption of their culture is that when someone is wealthy, it means that person has pleased God and He has blessed them.

In addition, this young man is truly “good” according to the standards of the world. He diligently follows all the commandments which outline how he should treat other people. It is when Jesus tells him to give away his wealth and follow Him that he realizes he can never be “good enough.” He can’t bring himself to do it. The problem is not the money, itself, but that he ultimately prioritizes it over following God. This creates the dilemma for those who watch the exchange: If a demonstrably good man cannot enter the kingdom of God, who can?

The whole point of the gospel is in Jesus’ next words: “What is impossible with man is possible with God” (Luke 18:27). Only God is truly good (Luke 18:19). Only God can grant the mercy of forgiveness for our sins: all the ways we fail to meet His perfect standard of “good.”

Verse 27. But he said, “What is impossible with man is possible with God.”

This verse is the theme of the entire chapter.

In the parable of the persistent widow, God’s elect put their faith in Him. They know their Father will willingly and quickly give them justice (Luke 18:1–8). What people barely offer, if ever, God gives freely.

In the parable of the Pharisee and the tax collector, the Pharisee espouses his own greatness. But heavenly mercy is reserved for those like the tax collector, who repents in humble faith (Luke 18:9–14). Where human arrogance results in a dead end, God’s mercy breaks through.

When the disciples try to keep parents from bringing children to Jesus, He rebukes them. God opens His kingdom to those who know they are powerless, not those who think they deserve it (Luke 18:15–17).

Finally, here, a crowd learns that even someone bearing all the worldly signs of being a good person cannot earn eternal life. Only God saves (Luke 18:18–30). What human efforts could never do, God’s love and mercy will accomplish. It is God who saves, not our works or goodness or sacrifices. It is God who gives us good works to do because it is He who saves (Ephesians 2:8–10).

Next, Jesus explains why God can give such mercy: because Jesus will go to the cross (Luke 18:31–34). Then a blind beggar proves that decorum is nothing compared to a bold, loud faith that God will save (Luke 18:35–43). God will reach into the heart of a rich man and show him his money is nothing compared to the spiritual riches of the kingdom of God. The young man of this verse is not willing, but Zacchaeus is (Luke 19:1–10).

Verse 28. And Peter said, “See, we have left our homes and followed you.”

This is the second comparison regarding the rich young ruler. An important man in his community, kindly, very wealthy, and a devout follower of the Mosaic law wants to know what else he must do to inherit eternal life. He doesn’t understand that he can’t earn it on his own. Jesus gives the man a challenge to reveal where his heart has erred: He tells the man to sell all he has, give the proceeds to the poor, and come follow Him. The man walks away dejected because he loves being rich (Luke 18:18–25; Mark 10:22).

The first comparison is between this man and children. The man has wealth, power, skill, and ambition. The children have nothing. Because they have nothing, they can freely enter God’s kingdom, secure that it is God’s gift and not something they could earn or buy (Luke 18:15–17).

The second comparison is between the man and the disciples. The rich man would not sacrifice his earthly life for eternal life; the disciples are in the process of doing just that. They have left their homes, jobs, and families to travel with and learn from Jesus. Jesus affirms their decision and reveals that part of the “kingdom of God” is eternal blessings for those who are in it (Luke 18:29–30).

Context Summary
Luke 18:28–30 is a moment of commendation for the disciples. A rich man walks away from Jesus because he overvalues his wealth and can’t submit to Jesus. The disciples point out they have left everything, and Jesus promises them rewards in eternity. However, they can’t understand what Jesus will face despite having been told several times (Luke 18:31–34). Meanwhile, a blind beggar sees who Jesus is (Luke 18:35–43). This account is also in Mark 10:28–30 and Matthew 19:27–29; Matthew adds that the disciples will sit on twelve thrones and judge Israel.

Verse 29. And he said to them, “Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God,

The larger passage in which this verse is situated includes a comparison between a rich young ruler and the disciples. The young man is deeply invested in his earthly life. Some of that investment is noble: he is a good person to the people around him; he treats them right. Some of that investment is troublesome. He doesn’t understand that to have eternal life in God’s kingdom he will have to prioritize Jesus over his earthly goods (Luke 18:18–23).

Peter has pointed out that the disciples have given up their lives. Instead of living in their homes with their families, earning a living at their jobs, they are following Jesus around, listening to Him teach. They have an inkling that in God’s kingdom they will not only receive eternal life, but also rewards (Luke 18:28). Jesus affirms that if they have sacrificed their earthly life, they will be recompensed. They will “receive many times more in this time, and in the age to come eternal life” (Luke 18:30).

This “leaving” needs to be understood in context. Jesus is not commanding that all who follow Him must abandon our families and responsibilities. Nor does every Christian need to move to a foreign land to be a missionary. Nor is He saying that church and ministry workers should shun family, health, and relationships so they can work themselves to death. God has prepared good works for us (Ephesians 2:10). Jesus specifically called the disciples to make such great sacrifices (Luke 6:12–16). He will call some of us, too, but not everyone. There is plenty of work that must be done and that can be done while still caring for one’s family. In fact, often caring for our families and ministering to others in our cultural context is the call. Wherever we are and whatever we do, we should be doing it for God’s glory (Romans 12; 1 Corinthians 7:17–24; Ephesians 5:21—6:9; 1 Peter 3:13–17).

Verse 30. who will not receive many times more in this time, and in the age to come eternal life.”

A wealthy man has learned that to inherit eternal life he must be willing to reject the comforts of life on earth. In his case, that meant being willing to give away all his possessions. This was too much to ask. The man loved his wealthy life and his possessions and walks away from Jesus in discouragement (Luke 18:18–23).

Peter is quick to point out that he and the other disciples have already given up everything (Luke 18:28). Jesus encourages them and tells them whatever they have sacrificed for God’s kingdom, they will receive even more in this life.

Jesus claimed this for Himself, as well. When Mary and His brothers came to the house where He was teaching, intending to take Him away, He turned to the crowd around Him and said, “Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother” (Mark 3:34–35). The family Christians will receive is in the church. The houses we will receive are the homes of our new family members.

What Luke doesn’t include but Mark does is that they will receive these things “with persecutions” (Mark 10:30). The growth of the church means new brothers and sisters, but it also means resistance from the Jews and the Gentiles (Acts 5:38–41; 12:1–3; 16:22–24).

Jesus did warn them. He challenged them to pick up their cross and follow Him, saying, “For whoever would save his life will lose it, but whoever loses his life for my sake will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself?” (Luke 9:24–25).

The disciples don’t understand the extent to which they will sacrifice, but they will meet the challenge in the power of the Holy Spirit thanks to the sacrifice Jesus will make (Luke 18:31–34).

Verse 31. And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.

Luke 9:51—19:27 is sometimes called the “Travelogue of Jesus” or the “Travelogue of Luke,” depending on if the scholar is emphasizing Jesus’ actions or Luke’s literary organization. It is a collection of stories. Some are ordered by time, like a historical account. Others are arranged by theme, to show how Jesus teaches the disciples about the kingdom of God, preparing them for His death and resurrection and the building of the church.

This verse marks the beginning of the end. Jesus and His followers are headed specifically for Jerusalem. The remainder of the travelogue tracks their geographical movements.

Jesus knows He is going to the cross. Everything He has told the disciples about the kingdom of God cannot happen unless He dies. He has told the disciples this clearly twice (Luke 9:21–22, 44–45) and obliquely once (Luke 13:33). The disciples are still confused, although they vaguely understand there is a threat (John 11:16).

One of the biggest arguments facing Jesus and the early church is that the Jewish leaders refuse to see how many prophecies from the Old Testament Jesus fulfills. Even today, this is still a point of conflict between Christians and religious Jews. Jesus may be speaking about Psalm 22 which prophesies people casting lots for His clothing, God forsaking Him, His bones coming out of joint, and Gentiles piercing His hands and feet. Or He could be referring to Isaiah 53 which says Jesus will be like a silent lamb—not offering a legal defense when charged (Luke 23:9)—and will inhabit the tomb of a rich man (Luke 23:50–56). Or perhaps He had in mind Psalm 16:10 which promises God will not abandon His soul to the land of the dead or let His body decay. Jesus elsewhere told the religious leaders, “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39). The Old Testament is filled with the truth of the gospel and replete with references to Christ.

The Jewish religious leaders of Jesus’ day do not understand these prophetic passages and certainly do not associate the passages about suffering with the Son of Man (Daniel 7:13–14) who will receive authority and dominion over God’s creation. Today, many religious Jews re-interpret certain messianic prophecies specifically to avoid applying them to Jesus. The disciples can’t understand how Jesus’ death fits in with God’s plan for the Messiah and Israel. It isn’t until later that the disciples are able to put the pieces together (Luke 24:27, 44–47; John 2:22; 14:26).

Verse 32. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.

Jesus has warned the disciples that He will be killed. He has explained that the Jewish elders, chief priests, and scribes will reject Him (Luke 9:22), that he will “be delivered into the hands of men” (Luke 9:44), and that this will happen in Jerusalem (Luke 13:33). This is the most graphic warning recorded by Luke.

“Delivered to the Gentiles” refers to when the Sanhedrin will take Jesus to the Roman governor Pilate, falsely accuse Him of sedition, and demand the Romans crucify Him (Luke 23:1–5, 20–21). Both the Jews and the Romans will attempt to humiliate Jesus. The Jews will begin by spitting on Him, hitting Him, blind-folding Him and demanding He prophesy who hit Him (Matthew 26:67–68; Luke 22:63–65). After the Jews convince Pilate to have Jesus crucified, an entire battalion of Roman soldiers will do even worse. They will take His clothes and give him a scarlet robe and a crown of thorns, mocking Him as King of the Jews. They will spit on Him and hit Him over the head with a pole (Mark 15:16–19).

Jesus goes on. They will then flog Him and kill Him. But even this isn’t the end: He will rise again on the third day! (Luke 18:33).

Verse 33. And after flogging him, they will kill him, and on the third day he will rise.”

Once again, Jesus is prophesying about His crucifixion and death (Luke 9:21–22, 44–45; 13:33). His training session with the disciples is quickly coming to an end. They are deliberately making their way to Jerusalem (Luke 18:31).

Jesus has already told the disciples He will die, but he uses particularly graphic language here. He tells them He will be “delivered over to the Gentiles and will be mocked and shamefully treated and spit upon” (Luke 18:32). The Jews will blaspheme Him, beating Him in a way that mocks His deity (Matthew 26:67–68; Luke 22:63–65). The Gentiles will mock His majesty, clothing Him like a king as they beat Him and spit on Him (Mark 15:16–19).

Then, the Roman soldiers will flog Him. As the soldiers put the crown of thorns on His head, His back will pour blood and His flesh will hang in strips. As they put a purple robe on Him, His blood will trickle to the ground (John 19:1–2). The blasphemy they will commit against His deity will be accompanied by violence to His body. Then, they will kill Him by hanging Him on a cross.

And yet, there is one more thing: He will rise again on the third day. After just enough time to satisfy Jewish tradition that He is truly dead, He will come back to life and leave the grave.

The disciples have heard this before, but they’re still confused. How could the Messiah die? It is because He is the Messiah that He must die and be raised again.

Verse 34. But they understood none of these things. This saying was hidden from them, and they did not grasp what was said.

“Jesus’ Travelogue to Jerusalem” (Luke 9:51—19:27) is a series of stories. These show Jesus teaching the disciples about the kingdom of God so they will be prepared to build the church. The training is almost complete. They are now “going up to Jerusalem” (Luke 18:31). And Jesus warns, yet again, about what will happen there (Luke 9:21–22, 44–45; 13:33).

This time, He is more graphic. The Jews will hand Him over to the Gentiles. He will be “mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise” (Luke 18:32–33).

Presumably, the disciples understand the words being formed and spoken by Jesus’ mouth: He is saying He will be killed. But in their minds is a severe disconnect between what Jesus says and their concept of the Messiah. Most likely, they think Jesus is speaking in parable or metaphor; they can’t wrap their heads around the idea that He means He must literally, physically suffer and die. They still have visions of an independent Israel with Jesus on the throne, and the twelve of them sitting at His side (Matthew 19:28). In fact, directly after this, James and John—and their mother—ask for preferential treatment in Jesus’ kingdom (Matthew 20:20–28; Mark 10:35–45).

It isn’t until Jesus has resurrected that He reveals how His death fulfills Old Testament prophecy (Luke 24:27, 44–49).

The foil to the disciples is the blind beggar in Jericho. He doesn’t know Jesus will die, but he believes what he has heard about Jesus: He is the Son of David; He can heal his blindness; He heals to the glory of God (Luke 18:35–43). May we follow his example and believe what we hear.

Verse 35. As he drew near to Jericho, a blind man was sitting by the roadside begging.

Luke is winding down his so-called “travelogue” (Luke 9:51—19:27) as Jesus approaches Jerusalem. Luke has recorded several events, teachings, and miracles aimed at teaching the disciples about the kingdom of God. He also wraps up a series of contrasts in this chapter. A blind man trusts what he has heard about Jesus. Like the persistent widow (Luke 18:1–8), the tax collector (Luke 18:13–14), and the children (Luke 18:15–17), he knows he cannot save himself, so he persistently, humbly, and boldly asks Jesus for help.

The beggar is equally unique as are the other characters in the chapter. He does not have the autonomous power of the judge (Luke 18:1–8), the outwardly holiness of the Pharisee (Luke 18:11–12), or the riches of the young ruler (Luke 18:18–30). And unlike the disciples (Luke 18:31–34), he knows and accepts the blunt truths of what he has heard about Jesus.

Luke says they are drawing near to Jericho during this encounter; Matthew and Mark say it happens as they leave Jericho (Matthew 20:29; Mark 10:46). All three of them are right, in different perspectives. In that era, there were two locations labeled as “Jericho.” After the first Jericho fell into ruins (Joshua 6), the city was rebuilt a short distance away (1 Kings 16:34). The gospels probably refer to both the city and the ancient ruins. Matthew mentions two men, a detail that doesn’t affect the veracity of Luke’s and Mark’s accounts. It’s possible Bartimaeus remained a disciple through the establishment of the church.

Context Summary
Luke 18:35–43 records Jesus healing a blind beggar in Jericho. The trusting man believes the plain meaning of what he’s heard about Jesus, in contrast to the disciples (Luke 18:31–34). This story is the beginning of the last of four sets of stories that begin with a miracle and go on to explain truths about God’s kingdom. After meeting Zacchaeus (Luke 19:1–10) and telling a parable about faithfulness in the kingdom (Luke 19:11–27), the “Travelogue to Jerusalem” will end and Jesus will triumphally enter the city. Mark 10:46–52 identifies the blind man as Bartimaeus. Matthew 20:29–34 says Jesus heals two blind men.

Verse 36. And hearing a crowd going by, he inquired what this meant.

Bartimaeus, son of Timaeus (Mark 10:46), is a beggar on the side of the road near Jericho. He and his companion are both blind (Matthew 20:30). It’s normal for them to hear a crowd right now. It’s nearly Passover when every Jew tries to reach Jerusalem. Jews in Perea and Decapolis, on the east side of the Sea of Galilee, come down the Jordan or up the eastern shore of the Dead Sea to the crossing just east of Jericho. Jews in Galilee have a choice: cross the Jordan near the Sea of Galilee and follow the travelers south or walk across Samaria. Many choose the former.

So, this spot is a good one for two blind beggars, especially since Passover is a traditional time for giving alms to the poor. But this crowd sounds a little different; it’s a great crowd (Mark 10:46). So, Bartimaeus asks passers-by what’s going on.

They answer, “Jesus of Nazareth is passing by” (Luke 18:37). Bartimaeus knows that name. From all he’s heard, this Jesus is the promised fulfillment of God’s covenant with David—He’s the Son of David! Apparently, Bartimaeus has also heard that Jesus can heal. He boldly shouts, “Jesus, Son of David, have mercy on me!” The crowd tries to hush him up. Perhaps they assume that if he’s blind, God must be punishing him for sin (John 9:1–2). But Jesus hears him, asks what he wants, and heals him (Luke 18:37–43).

Verse 37. They told him, “Jesus of Nazareth is passing by.”

Bartimaeus (Mark 10:46) is sitting on the side of the road near Jericho. Passover is coming soon. A great number of Jews from the east and north must walk up this road to get to Jerusalem. This is the time of year that Jews donate money to the poor. He’s picked a prime begging spot. The crowds are heavier than usual, however. They sound different. So Bartimaeus asks what’s going on (Luke 18:35–36).

This is the first of three different responses to him. Here, the crowd just answers his question. They’re excited. It does no harm to tell the beggar what’s going on.

When Bartimaeus hears that it’s Jesus, he cries out, “Jesus, Son of David, have mercy on me!” The crowd has a very different response to this. Jews believe that blindness is God’s punishment for the sin of the person or the parents (John 9:2); they think Bartimaeus is cursed by God. A great teacher who performs miraculous works, they think, would never condescend to interact with such people (Luke 18:38–39). Like the disciples with the children (Luke 18:15–17), they try to “protect” Jesus from the powerless but faithful—not knowing they are the ones He came to save.

Jesus stops, of course, and heals Bartimaeus. The crowd again takes a new tone, this time praising and glorifying God (Luke 18:40–43).

Verse 38. And he cried out, “Jesus, Son of David, have mercy on me!”

A beggar named Bartimaeus sits beside the road near Jericho (Luke 18:35; Mark 10:46). It’s a prime spot for a blind man as Jews stream across the Jordan River, walk through Jericho, and climb to Jerusalem for the Passover. Plus, Passover is traditionally the time to give to the poor. This crowd is unusual for this time of year, however. It’s a “great” crowd (Mark 10:46), more than Bartimaeus is used to. He asks what’s going on. They tell him that Jesus of Nazareth has come (Luke 18:36–37).

The blind man starts hollering. He’s heard of this Jesus: likely that He heals. If Bartimaeus could get his sight back, it would mean everything. The crowd tries to shush him. Many might think his blindness is a curse from God (John 9:1–2); perhaps they don’t want Jesus distracted from their own needs. Their efforts fail. Bartimaeus yells louder. Finally, Jesus stops, sees his faith, and heals him (Luke 18:39–42).

“Son of David” is a messianic term. David wanted to build a temple for God, but God told him no, his prowess as a warrior had left too much blood on his hands. God turned the request around and promised to make David “a house.” That is, God would establish David’s descendants as kings, culminating in the Messiah who will reign on David’s throne forever (2 Samuel 7:1–17).

At this point in Israel’s history, David’s house hadn’t had a king since the Babylonian exile. Jesus is from the line of David on both His mother’s (Luke 3:23–31) and His adoptive father’s sides (Matthew 1:6–16). When God the Son took on human flesh and was born as a baby, His reign was inaugurated. When He returns at the end of the tribulation and destroys Satan and his allies, the Messiah’s reign will be fulfilled (Revelation 21:5).

Bartimaeus doesn’t know how Jesus will get there, but he can see enough to know who Jesus is.

Verse 39. And those who were in front rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!”

A crowd is making its way from the Jordan River to Jerusalem for Passover. The road goes through Jericho. A blind man named Bartimaeus sits along the path, begging for alms (Luke 18:35; Mark 10:46). Considering the busyness of the road and the tradition of donating to the poor on Passover, he’s probably doing well.

The crowd is bigger than normal, and Bartimaeus is curious. He asks what’s going on. Someone tells him that Jesus of Nazareth has come. His demeanor immediately changes. He cries out, “Jesus, Son of David, have mercy on me!” (Luke 18:36–38). It’s unclear why the crowd tries to quiet him. They may think he’s cursed by God because of sin (John 9:2). They may think Jesus is too important to be bothered with beggars, much like the disciples tried to “protect” Jesus from children (Luke 18:15–17). Or maybe they’re trying to get Jesus’ attention for themselves. Whatever the case, the beggar’s yelling isn’t welcome.

But Jesus hears him. He stops and tells the crowd to bring Bartimaeus to Him. Then He asks what he wants. When Bartimaeus says his sight, Jesus tells him his faith has made him well (Luke 18:40–42). Bartimaeus is healed, and the crowd grows by one (Luke 18:43).

Verse 40. And Jesus stopped and commanded him to be brought to him. And when he came near, he asked him,

Jesus is traveling with His disciples and a great crowd to Jerusalem (Mark 10:46). They have crossed the Jordan River, and now they’re near Jericho.

Above the din, Jesus hears distinctive shouts. He stops and realizes that a beggar is yelling for Him while the crowd tries to shut the man up (Luke 18:35–39). Jesus may be thinking about the earlier events in the chapter. He had told the disciples about the persistent widow who won justice because she kept asking, comparing her to those of His followers who trust God enough to pray constantly (Luke 18:1–8). He may be thinking of His parable about the arrogant Pharisee and the humble tax collector; it was the disgraced but repentant sinner whose prayers resulted in forgiveness (Luke 18:9–14). Or He may be thinking of the children the disciples tried to keep from Him. The disciples still don’t understand that those who know they don’t deserve blessings but ask anyway are the ones who will enter God’s kingdom (Luke 18:15–17).

Jesus tells the crowd to bring the man to Him. He asks him what he needs, and the blind man says he’d like to recover his sight. Unlike the Pharisees and the disciples, he knows he’s blind, and he wants his eyes opened (Luke 18:34). Jesus gives the man his request, and he falls in with the crowd, glorifying and praising God (Luke 18:41–43).

Verse 41. “What do you want me to do for you?” He said, “Lord, let me recover my sight.”

A massive crowd of people surround Jesus, as everyone makes their way to Jerusalem for the Passover. None of them realize that in about a week, He will be crucified and buried. His time is short. Passing through Jericho, He hears a man yelling. He stops and tells the crowd to bring the man to Him. He turns out to be a blind beggar named Bartimaeus, shouting, “Jesus, Son of David, have mercy on me!” (Luke 18:35–40; Mark 10:46).

When Jesus heals, He does so in a way that maintains the person’s dignity. In Decapolis, a crowd presented Him with a deaf man. He drew the man away from the crowd and showed him what He was doing. Then He healed the man (Mark 7:31–35). When He healed Jairus’ daughter, He included a small group of witnesses, inside the house, in the girl’s room. Then He told them to keep the miracle quiet (Luke 8:51–56).

Here, the issue is evident. What could a blind person wish but to receive his sight? Still, Jesus asks (Luke 18:40). It’s important that the man has a say. It’s also important that he voices his request as an act of faith. Jesus says, “Recover your sight; your faith has made you well” (Luke 18:42). By allowing the man to ask, the crowd sees his faith in Jesus to heal him and Jesus’ power to heal. There is no ambiguity in the chain of events. As a result, the man—and the crowd—break into praise (Luke 18:43).

Verse 42. And Jesus said to him, “Recover your sight; your faith has made you well.”

Jesus is in the center of a crowd, walking from the Jordan River to Jerusalem for the Passover. It will be His last Passover; in a little over a week, He will be crucified. As the throng passes through Jericho, they hear a blind beggar ask what is going on. Undoubtedly, he’s used to crowds at this time of year, but his one is unusually large (Mark 10:46). The crowd tells him Jesus of Nazareth has come (Luke 18:35–37).

The man has heard about Jesus and cries out. The crowd tries to shush him. But Jesus hears and asks the man what he wants. The blind man says, “Lord, let me recover my sight” (Luke 18:38–41).

Right before this story in Luke’s narrative, Jesus told the disciples that they are going to Jerusalem. There, He will be handed over to the Gentiles who will mock Him, flog Him, and kill Him. But on the third day, He will rise again. The disciples were confused. How does this chain of events lead to Jesus driving out the Romans, restoring the independent Jewish nation, sitting on the throne as king, and giving the disciples twelve thrones beside Him (Luke 18:31–34; Matthew 19:27–29)?

That was not the first time Jesus had warned them about what was to happen. On another occasion, they didn’t understand and they were too afraid to ask (Luke 9:44–45). After telling the parable of the sower, the disciples asked for clarification. Jesus assured them that He meant for them to understand His parables (Luke 8:9–10). When Jesus talks about the crucifixion, somehow the bigger picture is hidden from them (Luke 18:34).

Unlike the blind beggar, the disciples have stopped asking Jesus to recover their sight. In fact, right before this interaction, James, John, and their mother asked Jesus for honored positions in His kingdom—still not understanding their reward is a long way away (Matthew 20:20–28).

Verse 43. And immediately he recovered his sight and followed him, glorifying God. And all the people, when they saw it, gave praise to God.

The journey to the cross is almost over, but Jesus enters the territory of Judea with a happy event. While walking through Jericho, surrounded by a crowd on their way to celebrate Passover, He hears a man calling out, “Jesus, Son of David, have mercy on me!” He stops and has the crowd bring the man to him. It’s Bartimaeus, a blind beggar (Mark 10:46), and he wishes to see. Jesus obliges, and the people immediately start praising God (Luke 18:35–42).

This is not the last time a crowd will glorify God because of what Jesus does. Undoubtedly, when He raises Lazarus from the dead, there is great celebration, although it isn’t recorded (John 11:38–44). When Jesus rides a donkey up to the temple mount, the people cry out, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:28–38). They may not fully know what they are saying, but God receives their praise. Some cries will not be worshipful. When the Sanhedrin questions—and tortures—Jesus, they cry out that He is a blasphemer (Luke 22:63–71). The Jewish leaders then rile up a mob to cry out that Pilate should crucify Him (Luke 23:18–25).

Today, it is our turn to take up the cry. Like formerly-blind Bartimaeus, we need to proclaim what Jesus has done for us and praise God.

The story of Bartimaeus begins the last section (Luke 18:35—19:27) of the “Travelogue of Jesus” (Luke 9:51—19:27). In the final two stories, Jesus will meet Zaccheaus and tell the parable of the ten minas. Then Jesus will enter Jerusalem, presenting Himself to the Jewish leaders to give them one more opportunity to lead the nation into following their Messiah (Luke 19:28—21:38).

End of Chapter 18.

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