The Grace Commentary – Your free verse-by-verse Bible commentary Luke 18

Luke 18:1

Now he was telling them a parable to show that at all times they ought to pray and not to lose heart,

(a) He was telling them. Jesus is on his way to Jerusalem, where he will be crucified. Knowing his disciples will soon face dark days and be tempted to lose heart, he tells them the Parable of the Widow and the Unjust Judge.

(b) Parable. A parable is a comparison expressed in the form of a short story; see entry for Matt. 13:3.

(c) Ought to pray and not to lose heart. This is a parable about prayer, and its message is that you can pray or give up, but prayer is always the better choice. The parable inspires us to pray with confidence, knowing that God is good and nothing like an unjust judge. In this world, we may face injustice and hardship, but God is righteous. He hears our prayers, and we can trust him to make things right.

Or maybe not. Some read the parable and come to a very different conclusion. “God is a lot like the judge, so you must be like the persistent widow. You need to badger God in prayer to get what you want. You have to pray and pray until you get your breakthrough.” Which is a very discouraging take on a story that is meant to encourage us.

(d) Pray. Prayer is simply conversing with God. It can take many forms—supplication, intercession, praying in a tongue—but it is usually accompanied by thanksgiving (Eph. 1:16, Col. 4:2). Prayer is the remedy for anxiety and the means by which we access the peace of God (Php. 4:6–7). Prayer is a most productive use of your time. Prayer is not a work but a rest, yet it is how things get done in the economy of grace. When we humble ourselves in prayer and align ourselves with God’s will, we position ourselves to receive from the abundance of his grace.

Luke 18:2

saying, “In a certain city there was a judge who did not fear God and did not respect man.

Did not fear God. The judge has no moral compass. He submits to no authority, cares nothing for people, and is corrupt, arrogant, and heartless. Unmoved by the plight of those who come before him, he would not bat an eyelid at a victimized child or an exploited widow. He reminds us of Herod Antipas, who showed complete disregard for God and public opinion when he ordered the beheading of John the Baptist.

Luke 18:3

“There was a widow in that city, and she kept coming to him, saying, ‘Give me legal protection from my opponent.’

(a) Widow. The widow appears in court with no father, brother, uncle, son, or advocate to speak on her behalf. She is the victim of some injustice. Maybe someone is trying to seize her husband’s property. Maybe unpaid creditors are threatening to take her children. Although Jewish law protected widows and fatherless children (Ex. 22:22–24; Deut. 24:17, 21), widows were sometimes exploited by powerful people, even the religious establishment (Luke 20:47).

(b) She kept coming. It’s easy to cheer for the widow who never quits. The system is against her, but through grit and perseverance, she will win the day. It’s an inspiring lesson, but it is not the one Jesus is teaching here. In the kingdom, God’s blessings come through grace, not grit. God does not bless us because we are faithful, but because he is faithful (1 Th. 5:24).

(d) Opponent. The widow’s opponent or adversary is the villain in the story, the perpetrator of some injustice.

Luke 18:4

“For a while he was unwilling; but afterward he said to himself, ‘Even though I do not fear God nor respect man,

(a) He was unwilling. At first, the judge has no desire to help the widow. Perhaps he is incompetent or corrupt. Perhaps he thinks she doesn’t have a case.

(b) Fear God; see entry for Luke 18:2.

Luke 18:5

yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.’”

(a) Legal protection. Vindication.

(b) I will give. The persistent widow pesters the unjust judge into taking action.

(c) Continually coming. The widow comes to the judge again and again until she gets her way, and apparently, this is how we’re supposed to pray. “Persistent prayers get results. Keep praying until you get your breakthrough.” Which is to say that God is unjust and uncaring, but with a little grit and determination, we can wear him down and manipulate him into doing our will. This is stinky theology. God is nothing like the unjust judge.

Others say that God wants to test the sincerity of your faith. “You have to keep praying to prove you really mean it.” But God does not make you jump through hoops to earn his love. He loves you like a Father and knows your needs before you ask.

Jesus told us not to pray long, repetitive prayers. “When you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them” (Matt. 6:7–8). Faith is not measured by how long we pray. Some of the most effective prayers in Scripture are brief (e.g., Luke 18:13).

When it comes to prayer, there are no tests to pass and no prayer bowls to fill. You don’t need to hold a crucifix, face a certain direction, adopt a special posture, or repeat a creed. Prayer is simply giving thanks and making your requests known to your Father (Php. 4:6). When you pray from the heart, you can be sure your Father hears you and will answer (1 John 5:15).

Luke 18:6

And the Lord said, “Hear what the unrighteous judge said.

(a) Hear. Jesus doesn’t want us to miss the key bit of the story. “Did you hear what the judge said? He will grant her request!”

(b) Unrighteous. Jesus is making a negative contrast: God is righteous, but the judge is unrighteous. If this godless and unrighteous judge can be persuaded to help, how much more will our good Father hear and answer our prayers (1 John 5:14–15).

(c) Unrighteous judge. He is an unjust judge because his motives are selfish. His judgment is not based on the merits of the case but on a desire to be rid of the persistent woman.

Luke 18:7

now, will not God bring about justice for His elect who cry to Him day and night, and will He delay long over them?

(a) Now. “Do you see?” If an unrighteous judge can be moved to action by a persistent plaintiff, how much more will the Righteous Judge bring justice to those he loves?

The parables of the Friend at Midnight and the Widow and the Unjust Judge reveal that God is not a sleeping neighbor or an unjust judge with a “Do not disturb” sign. Nor is he an evil father who gives scorpions when his children ask for eggs (Luke 11:12). Instead, he is caring, compassionate, and keen to help.

God is not counting how many hours or words you pack into your prayers; he is looking for faith. Faith that pleases him begins with the revelation that God loves you like a Father and desires to bless you (Rom. 8:32). God is not irritated by your prayers; he welcomes them. “Ask, and it will be given” (Matt. 7:7).

(b) Justice. The Greek word ekdikēsis can also mean “vengeance” (e.g., Luke 21:22). “‘Vengeance is mine, I will repay,’ says the Lord” (Rom. 12:19). Yet there is a world of difference between vengeance that destroys and vengeance that restores. Old covenant justice demanded retribution—an eye for an eye. New covenant justice brings vindication—God making things right.

Isaiah said, “God will come with vengeance,” and when he does, blind eyes will see, deaf ears will hear, and barren lands will bloom (Is. 35:4–7). When God pours out his wrath on those things that are opposed to his goodness—blindness, barrenness, and every other evil—the mute will shout for joy, and the lame will leap like deer.

The original adjective eklektos means “chosen.” Jesus said, “Many are called, but few are chosen” (Matt. 22:14). God’s call goes out to everyone, but not all respond. Those who do are called his elect, his chosen ones (Col. 3:12). “For you are a chosen generation” (1 Pet. 2:9). Jesus is assuring us that God will set things right for his children.

(d) Cry to him. “Those who cry out for help.”

(e) Day and night. God always hears our prayers. The way to his throne of grace is always open.

The parable is not about praying twenty-four hours a day or pounding the doors of heaven to badger God into giving us what we need. It’s a word of encouragement for those facing hardships and trials. Don’t be discouraged, but cry out to God. You can pray any time of the day or night because the One who watches over you neither slumbers nor sleeps (Ps. 121:4).

(f) Will he delay long over them? Sometimes it seems like God’s vindication is a long time coming.

The disciples who heard this parable were about to face trials in which they would be arrested, scourged, and even martyred for their faith (Matt. 10:17–18, 24:9). In those dark hours, they would cry out to God, and it would seem as though justice was delayed. Yet “the Lord is not slow about his promise, as some count slowness” (2 Pet. 3:9). When Christ returns, he will vindicate his saints. So “strengthen your hearts, for the coming of the Lord is near” (Jas. 5:8).

For those who hope in the Lord, the end is never the end. Failure, loss, and a bad diagnosis do not have the last word. Jesus is the Alpha and Omega, the beginning and the end. We pray with his end in mind. When the Lord returns in glory, he will bring an end to everything that wounds and mars his creation. The curse will be broken, and all things will be made new.

If you want to know how to pray with faith, look to Jesus. He faced injustice and hardship. He was rejected by men, hounded by Pharisees, falsely accused, condemned to death, abandoned by his friends, scourged, and nailed to a cross. Yet Jesus never despaired. He never said, “I give up,” or “God doesn’t care.” In every trial, he cried out to his Father. By entrusting himself completely to God, he showed us how to live in a kingdom where justice reigns.

Luke 18:8

“I tell you that he will bring about justice for them quickly. However, when the Son of Man comes, will he find faith on the earth?”

(a) I tell you. Jesus answers his own question. “Will God bring about justice? Of course, he will bring justice. He is a just God (Is. 30:18). You can be sure of it.” It’s a promise you can stand on.

(b) Justice or vengeance; see previous verse.

(c) Quickly, swiftly, speedily, suddenly. The apostle Peter, who was with Jesus when he told this parable, said that Jesus would “come like a thief” (2 Pet. 3:10). When Jesus returns, he will break into our world suddenly and unexpectedly (Matt. 24:43, 1 Th. 5:2–3, Rev. 3:3).

(d) The Son of Man. Even though he was the Son of God (Luke 22:70, John 10:36), Jesus typically referred to himself as the Son of Man. The title, which comes from Daniel’s prophecy (Dan. 7:13–14), underlines both his humanity and divinity. See entry for Matt. 8:20.

(e) When the Son of Man comes from heaven with his mighty angels and fire (2 Th. 1:7). Jesus is referring to his second or final coming, a.k.a. Judgment Day.

When we go through trials, it’s tempting to be overwhelmed by all the wrongs in the world. Unrighteousness seems to have the upper hand. But when the Righteous One returns, justice will roll down like waters, and righteousness like an ever-flowing stream (Amos 5:24). In this glorious promise, we find strength to endure and boldness to pray.

(f) Will he find faith on the earth? When the Lord returns, will he find people who trust him and are eagerly awaiting his return? Will he find a mature church that faces trials with hope and prays with faith?

To pray with faith is to pack your prayers with gratitude and praise. It’s talking to God any time of day or night, knowing that he is nothing like an unjust judge. He is your heavenly Father, who loves you and cares about even the smallest details of your life.

Luke 18:9

And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt:

(a) Parable. A parable is a comparison expressed in the form of a short story; see entry for Matt. 13:3.

The Parable of the Pharisee and the Tax Collector answers the question, “How can I be forgiven for my sins and get right with God?” Although it is sometimes called the Parable of the Two Praying Men, its theme is justification rather than prayer. To be justified is to be acquitted and declared innocent of sin. Two men prayed to God, but only one went home justified (Luke 18:14).

(b) Trusted that they were righteous. Jesus told this parable to people who believed they could make themselves righteous. The audience may not have been Pharisees, but it included those with Pharisaic tendencies. The parable is just as relevant today for anyone who believes God will accept them on the basis of their good works or morality.

(c) Viewed others with contempt. Since we can never make ourselves good enough for God, the only way a self-righteous person can feel better about themselves is by comparing themselves to others. “Thank God I’m not like other men” (Luke 18:11). Quick to judge and slow to show mercy, they take grim satisfaction in pointing out the faults of others. “Look at what you did.” By putting others down, they prop up their own fragile sense of importance.

See entry for Self-righteousness.

Luke 18:10

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

(a) Two men. Both men are sinners. One is a “good” sinner, the other a “bad” sinner, but they are sinners nonetheless—as are we all. “No one is righteous” (Rom. 3:10). We all fall short of the glory of God (Rom. 3:23).

(b) Went up to the Temple Mount. The temple complex was a hilltop sanctuary surrounded by courtyards. Ritual sacrifices took place twice daily, when lambs were slain to atone for the sins of Israel (Ex. 29:38–39, 2 Chr. 13:11). As Jewish men, the Pharisee and the tax collector would have stood in the Court of Israel watching the proceedings. When the sacrifice was complete and the horns sounded, they could lift their hands to heaven in prayer and worship.

(c) Pharisee. We tend to think of Pharisees as hypocrites and rogues, but to Jesus’ listeners, they were respected men of God. They had a reputation for godliness, and their devotion to the law was second to none. They saw themselves as model citizens who set an example for others to follow.

(d) A tax collector was the opposite of a Pharisee (Luke 15:1–2). Tax collectors were Jews who betrayed their own people by collecting tolls for the Romans and enriching themselves at their expense. They were despised as the lowest of the low and the worst of the worst.

Luke 18:11

“The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector.

(a) Thank you. The Pharisee’s prayer is really self-congratulation disguised as thanksgiving. He does not acknowledge his dependence on God, nor does he thank the Lord for his blessings. His prayer lacks both humility and empathy and is full of self-importance.

(b) I. The repeated reference to “I” reveals the Pharisee’s self-absorption. His focus is on himself, his moral superiority, and his outstanding performance.

(c) I am not like other people. Saying “I am not like other people” is like a first-class passenger on the Titanic bragging that he dresses better than those in steerage. We are all in the same boat and in need of salvation. Without God’s aid, we are all lost, no matter how good or bad we are.

If we think, “Thank God I am not as self-righteous as this Pharisee,” then we are just like the Pharisee. We are comparing ourselves to someone we judge to be morally or spiritually inferior. We are elevating ourselves by pushing others down. The self-righteous mindset says, “I may not be perfect, but at least I’m better than others.” Comparing ourselves to imperfect, broken people is no way to get right with God. True righteousness comes from trusting in Jesus, the Righteous One.

(d) Swindlers were hustlers who cheated people out of their money. The irony of the Pharisee’s prayer is that he is likely what he claims not to be. The Pharisees were known for their greed and exploitation, even devouring widows’ houses (Matt. 23:14, 25, Luke 16:14).

(e) Unjust. The Pharisees were petty-minded hypocrites who failed to exercise justice and mercy (Matt. 23:23).

(f) Adulterers. Jesus said the Pharisees were an “adulterous generation,” unfaithful to God (Matt. 12:39).

The Pharisee thanked God that he was unlike swindlers, the unjust, and adulterers. Yet in God’s eyes, he was all these things and more. This highlights the danger of making comparisons. When our pride says, “At least I’m not as bad as these sinners,” we are admitting that we are sinners nonetheless. We are deluding ourselves into thinking that a perfect God will accept anything less than perfection.

(g) Like this tax collector. Since the Pharisee has no love for his neighbor and fellow worshiper, he is technically a law-breaker (Lev. 19:18). He is just as much a sinner as the tax collector beside him, for to break one law is to be guilty of breaking them all (Jas. 2:10). Yet he does not see himself as a sinner, for he is blinded by self-deception. “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). The Pharisee is lost, and until he admits his sin, he is incapable of receiving the grace that would save him.

Luke 18:12

‘I fast twice a week; I pay tithes of all that I get.’

(a) I fast twice a week. The self-righteous man boasts about his performance. “Look at all I am doing for the Lord.” Traditionally, the Israelites fasted once a year on the Day of Atonement, but this Pharisee fasts twice a week. His performance exceeds the requirements of the law.

(b) I pay tithes of all that I get. The Jews had complicated rules explaining what should and should not be tithed. This man put himself at the top of the class by tithing all he got. No one could fault him for his zealous devotion to the law.

Those who go above and beyond what is expected are often compensating for some failure. “Sure, I’ve got weaknesses, but on balance, God will have to accept me.” Like the cheating pastor who rails against sexual immorality or the child abuser who gives to orphanages, the Pharisee hopes his good deeds will outweigh his sins.

Luke 18:13

“But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’

(a) Some distance away. The tax collector comes to the temple a broken man. His position and posture reveal his guilt and shame. Carrying a heavy burden of sin, he cannot raise his eyes to heaven.

The tax collector is a man under condemnation. His conscience accuses him: “You are the sinner!” He knows that he is not right with God. He has stolen, cheated, and impoverished his neighbors. At the very least, he should have brought a guilt offering (Lev. 6:2–5), yet he comes to the temple empty-handed. His only sacrifice is a broken and contrite heart (Ps. 51:17).

(b) Beating his breast is a sign of his distress and sorrow (Luke 23:48). To be lost in sin is more than he can bear. He feels far from God and cut off from humanity.

(c) God, be merciful. It is a remarkably short prayer where no sins are mentioned and no promises are made. But it is an effective prayer. It is the prayer of David the adulterer. “Have mercy on me, O God, according to your lovingkindness” (Ps. 51:1).

(d) Merciful. The tax collector essentially prays, “God, take my sin away.” The original word hilaskomai is the verb form of hilasmos, meaning “propitiation.” It is a uniquely new covenant word that describes what Christ did with our sins (1 John 2:2). This is a remarkable prayer to utter, especially after witnessing the ritual sacrifice. It is as if he is saying, “The blood of animals cannot make me clean (Heb. 10:4). I need a greater Sacrifice—a Savior, a God who takes my sin away.” This is a man who is done playing church. He has no time for empty rituals or lifeless liturgy. His heart cries out for God himself, because nothing less will do.

(e) The sinner. Not merely a sinner, but the sinner.

Many sinners come to God saying, “I am the worst.” The good news is that God’s grace is greater than your sin, his best is better than your worst (Rom. 5:20). No one is beyond his reach. There is no sinner he cannot save.

Luke 18:14

“I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

(a) This man came to the temple a sinner, but he received mercy and went home right with God.

(b) Justified. To be justified means that God has declared you not guilty of sin. (The original verb dikaioō means “acquitted” or “to render innocent.”)

The justification of the tax collector is a surprising outcome that would have left Jesus’ listeners slack-jawed in amazement. God does not merely leave sinners unpunished; he justifies them (“You are not guilty”) and makes them righteous (“You are now mine”). The surprising announcement of the gospel is that “God justifies the ungodly” (Rom. 4:5). This is good news to make the sinner leap for joy!

See entry for Justification.

(c) Rather than the other. Two sinners went to the temple, but only one sinner went home—the self-righteous Pharisee.

What you take from this parable depends on whether you identify with the “good” Pharisee or the “bad” tax collector. If you are confident in your own righteousness, this is a distressing ending. “I serve the Lord faithfully. Don’t my good works count for anything?” When it comes to grace, we bring nothing to the table. The question is not whether you can impress the Lord with your sacrifice, but whether you are impressed with his.

(d) Everyone who exalts himself or compares himself to others and trusts in his own righteousness will be humbled or brought low. This is a hard word for a hard heart. Your best is not good enough. Even if you were to attain the high moral standards of a devout Pharisee, your home-brewed righteousness would fall a million miles short of God’s holy standards.

(e) He who humbles himself by acknowledging his need for grace.

We all fall short of the divine life God has for us. The remedy is not to try harder—you cannot succeed—but to stop trying altogether. It’s giving up and confessing that you are a sinner in need of saving. “If we confess our sins, he is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).

(f) Humbles. The original verb tapeinoō means “to depress” or “bring low.” It is sometimes translated as “brought low” (e.g., Luke 3:5).

God looks for childlike humility. “Unless you become like children, you will not enter the kingdom of heaven” (Matt. 18:3). This means we must stop trying to save or improve ourselves. We must drop our sacrifices, roast our sacred cows, and commit ourselves wholly to his grace. repetition

(g) Will be exalted. God gives grace to the humble and elevates the lowly (Luke 1:52, Jas. 4:6).

Without humility, there can be no repentance, and without turning to God, there can be no salvation. But those who come to God in honest humility, admitting their need for grace, will find themselves elevated to the highest place.

What wonderful news for the broken and humble of heart. God may find you in the pit, but he does not leave you there. He removes your sin, clothes you with righteousness, and seats you in Christ at his right hand (Eph. 2:6). Truly, our God is righteous in justifying, cleansing, and elevating the sinner. In Christ, we are sinners no more, but dearly-loved children of a Righteous Father.

Luke 18:16

But Jesus called for them, saying, “Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these.

The kingdom of God is synonymous with the kingdom of heaven; see entry for Matt. 3:2.

Luke 18:17

“Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.”

Child. Children are helpless. The original word (paidion) means a little child. Jesus is holding infants and babies (Luke 18:15). Little children can’t do anything for themselves. All they can do is cry for help. All who call on the name of the Lord with the helplessness of a child will be saved.

Further reading: “Become like a little child?”

Luke 18:18

A ruler questioned Him, saying, “Good Teacher, what shall I do to inherit eternal life?”

(a) A ruler. A wealthy Jewish official.

(b) What shall I do to inherit eternal life? There is nothing you can do to inherit eternal life – it’s an inheritance. You only get it when someone dies, and Someone did.

Like the ruler, some people are confused about salvation. They think that if they are basically good people, God will have to admit them into his kingdom. Such people are truly lost for they are relying on their self-righteousness. See entry for Self-righteousness. Salvation comes to us by grace, like an inheritance or gift. You cannot earn it. You can only receive it by faith (Eph. 2:8).

This same question was put to Jesus by lawyer (Luke 10:25).

(c) Inherit eternal life. Eternal life is an inheritance to receive not a wage to be earned, and in Christ we have it.

In Christ we are heirs of salvation (Heb. 1:14), heirs of eternal life (Matt. 19:29, Mark 10:17, Eph. 1:14, Tit. 3:7), and heirs of blessed and gracious life (Eph. 1:3, 1 Pet. 3:7, 9). See entry for Inheritance.

(d) Eternal life is living forever in union with Jesus; see entry for John 3:15.

Luke 18:19

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

(a) Why do you call Me good? Jesus knew the ruler was self-righteous and considered himself a good man. Jesus cut straight to the heart of the man’s sin by immediately challenging his standard of goodness (Rom. 3:12).

Self-righteousness is judging yourself by your own standard of righteousness. When you decide what is good and right, perhaps on the basis of your own moral judgment or the law, you are eating from the wrong tree and usurping God’s role as the Righteous Judge. True righteousness comes from trusting in Jesus, the Righteous One (2 Cor. 5:21).

(b) No one is good except God alone. God alone is the definition of goodness and righteousness.

Some people have a distorted view of God’s goodness. They think God is sometimes good and sometimes bad. Or they think his goodness is a response to our goodness. “If I do something good (e.g., repent), he’ll do something good (he’ll forgive).” This transactional view is wrong. God’s goodness, like sunshine, is unrelated to our behavior. God is always good.

Luke 18:20

“You know the commandments, ‘DO NOT COMMIT ADULTERY, DO NOT MURDER, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, HONOR YOUR FATHER AND MOTHER.’”

Honor. Some have been told they must hate their parents because of what Jesus said in Luke 14:26. But Jesus doesn’t want us to hate anyone (Matt 5:43–44), and our parents are worthy of honor.

Luke 18:21

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

The self-righteous man boasts in his law-keeping. “God must be pleased with me because I have kept the rules and passed the test.” He does not realize that he is an idolater glorifying himself and a law-breaker to boot (see Jas. 2:10). By claiming to be good on his own merits, he effectively calls God a liar (see Rom. 3:10, 23).

Luke 18:22

When Jesus heard this, He said to him, “One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me.”

(a) Distribute it to the poor. Don’t invest in worldly wealth that fades away but store up heavenly treasure.

The Jews understood that giving to the poor was a pathway to blessing and a way to store up heavenly treasure (Deu. 15:10). “One who is gracious to a poor man lends to the Lord, and he will repay him for his good deed” (Pro. 19:17).

(b) Treasure in heaven refers to people.

People are the treasure that moth and rust can’t touch and thieves can’t steal. When the Bible talks about spiritual offspring or eternal friends, it is referring to the only treasure you can take with you. Why did Jesus give up everything he have? To win you. You are his treasure.

See entry for Heavenly Treasure.

Luke 18:24

And Jesus looked at him and said, “How hard it is for those who are wealthy to enter the kingdom of God!

(a) How hard. Jesus doesn’t make it hard for people to enter the kingdom; trusting in riches makes it hard (1 Tim. 6:9, 17). Jesus is lamenting the allure of worldly wealth. One can either serve God or mammon (Matt. 6:24). To run after wealth or let it rule you is the root of all kinds of evil (1 Tim. 6:10).

(b) The kingdom of God is synonymous with the kingdom of heaven; see entry for Matt. 3:2.

Luke 18:25

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

A camel. Scholars debate whether the original word meant camel or rope. Either way, Jesus is describing something that is essentially impossible (see Luke 18:27). It is difficult for those who have been ensnared by the love of money to enter the kingdom. But what is impossible for man, is possible for God. Zacchaeus the tax collector, Joseph of Arimathea, and Barnabas were all wealthy men who became believers.

Luke 18:26

They who heard it said, “Then who can be saved?”

(a) Who heard it. In Mark’s account it was the disciples who were astonished by Christ’s words (Mark 10:24, 26). They were astonished because under the law-keeping covenant, those who were rich were thought to be blessed by God (see Deut. 28:1–8). To hear that the rich were disadvantaged and poor were blessed when it came to the kingdom was a great turnaround (Luke 6:20, 24).

(b) Who can be saved? “If rich people, who are blessed by God, can’t be saved, what chance do the rest of us have?”

Luke 18:27

But He said, “The things that are impossible with people are possible with God.”

(a) Impossible. Under the old covenant, wealth was seen as a sign of God’s favor. It was a blessing given to those who obeyed the law. But all the wealth in the world would not get you into the kingdom, said Jesus. You could keep all the laws perfectly and you would still not get in. Which is bad news for those who were relying on the law.

(b) Possible. What the law fails to do, grace accomplishes. Grace qualifies poor and rich alike, which is why the New Testament church had rich people like Zacchaeus the tax collector, Joseph of Arimathea, and Barnabas the apostle.

Luke 18:28

Peter said, “Behold, we have left our own homes and followed You.”

Left unstated is the question recorded in Matthew. What then will there be for us? See entry for Matt. 19:27.

Luke 18:29

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,

(a) Truly I say to you. Jesus is about to make an astonishing claim about the rewards of the Christian life (see next verse).

(b) No one who has left. There is a cost in following Jesus. You will have to leave your old way of life and that could mean losing friendships. You might even be rejected by your family. But there is a handsome return to this investment (see next verse).

(c) Wife. In their renderings of this verse, Matthew and Mark do not mention wives. Could it be that Dr. Luke had a wife who stayed home while he travelled with the Apostle Paul?

(d) For the sake of the kingdom of God. Matthew and Mark in their respective renderings of this verse add for my name’s sake and the gospel’s sake (Matt. 19:29, Mark 10:29). There is no difference. We turn our back on the world for the sake of the gospel of King Jesus.

(e) The kingdom of God is synonymous with the kingdom of heaven; see entry for Matt. 3:2.

Luke 18:30

who will not receive many times as much at this time and in the age to come, eternal life.”

(a) Will not receive many times as much, and indeed, a hundred times as much. See entry for Mark 10:30.

(b) The age to come, a.k.a. the eternal age, the future era that commences when Christ returns in glory, the heavens and the earth are made new (2 Pet. 3:13), and death is no more (Mark 10:30).

(c) Eternal life. Two kinds of life are described in the Bible; the psuche– or soul life we inherited from Adam and the zoe– or spirit life that comes from God (John 5:26). It’s the second kind of life that is described here. See entry for New Life.

Luke 18:31

Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished.

(a) The twelve were Jesus closest disciples. See entry for Luke 8:1.

(b) Son of Man; see entry for Matt. 8:20.

Luke 18:33

and after they have scourged Him, they will kill Him; and the third day He will rise again.”

The third day. On several occasions Jesus prophesied that he would be killed and raised on the third day. See entry for Matt. 17:23.

Luke 18:38

And he called out, saying, “Jesus, Son of David, have mercy on me!”

(a) The son of David was another name for the Messiah. See entry for Matt. 1:1.

(b) Mercy is what grace looks like when you are needy. See entry for Mercy.

Luke 18:42

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

Your faith has made you well. It is the grace of God that brings healing, but since grace only comes by faith (Eph. 2:8), Jesus said what he said.

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Luke 18