CHAPTER 18
Then Jesus told his disciples a parable to show them that they should always pray and not give up. Luke 18:1
Luke is a lot more interested in prayer than the writers of the other Synoptic Gospels.1 We live in an atmosphere polluted and poisoned by sin, and prayer is our lifeline. When we fail to breathe the pure air of heaven we grow faint. Thus, like our regular breathing, we must pray continually (1 Thess. 5:17) in order to survive and overcome.2
This parable has a close connection with chapter 17 and the subject of the Lord’s return as verse 8b makes clear. Until his coming, we wrestle with the problem of evil and we must not give up the battle.3 During the awful bombings of London in World War II, there was a sign posted on one of the churches which read: “If your knees knock together, kneel on them!” 4
“He said: ‘In a certain town there was a judge who neither feared God nor cared what people thought’” (18:2). Barclay feels that this was not a Jewish judge. Most ordinary Jewish disputes were taken before the elders. If a matter was taken further it was tried before three judges, one for the plaintiff, one for the defendant and one appointed independently. He feels that this judge was one appointed either by Herod or by the Romans. Such judges were disreputable and highly susceptible to bribes.5 Israel’s judges were charged by God to hear the cases, to judge fairly and not to show partiality (Deut. 1:16-17).
We might ask why Jesus gave an illustration of an unrighteous judge. It seems that Jesus was interested in building into the parable the ideas of delay and the need for persistence. Neither of these things should occur with a righteous judge.6 We can be thankful that when we Christians pray, our prayers are received by a righteous Father and that Jesus Christ is our righteous Advocate in Heaven to represent us before God’s throne (1 Jn. 2:1; Heb. 2:17-18).7
“And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary’” (18:3). In ancient societies women generally had few rights. That was especially the case with a woman who was a widow. God knew this situation and in early times commanded that widows be protected (Deut. 10:18; 14:29; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Ps. 94:6; Isa. 1:17; Jer. 22:3). In the early church, special provision was made for Christian widows (Acts 6:1ff.; 1 Tim. 5:3-10; Jam. 1:27). Widows were probably the most vulnerable people in ancient societies and easy prey for the wicked.
It is very likely that some creditor was trying to take the woman’s property, the loss of which would have been disastrous for her and for any remaining children. We cannot assume that this was an older woman. In that society women married young, even in their mid-teens and life expectancy for men did not often exceed the thirty year-old range.8
This widow had one very important thing in her favor and that was her persistence. She came to the judge and she kept coming, crying for justice against her adversary. Jesus desires that we get the message here and that we keep coming, and keep asking in our prayers. We really are encouraged to “bug God” about the things that our urgent in our lives.
“For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care what people think, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’” (18:4-5). This was a tough and hardened judge who cared nothing about God or people. Yet, the persistent widow was making life difficult for him. The Greek word used here for “attack” is hupōpiazēi. Several translations render it as “wear me out.” However, it could be translated “attack” as we see here in the NIV. It literally means “to give a black eye to” or to “shamefully have one’s face blackened.” 9 The wicked judge was also probably waiting for the woman to bribe him but she was too poor to come up with a bribe.10
“And the Lord said, ‘Listen to what the unjust judge says’” (18:6). When the Lord says “listen” we should listen and pay close attention to what he says. If the unjust judge can do justice how much more can a righteous God do justice for his elect, who keep coming to him in persistent prayer? If a widow by her persistence can get her request from an unrighteous judge, how much more will we receive what we need from the Righteous Judge? This is the typical how-much-more or Hebrew qal vahomer argument.11
“And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off?” (18:7). When we come to God we are not just some unknown widow but we come to him as his elect and chosen ones (1 Thess. 1:4; Col. 3:12; 1 Pet. 1:2; Eph. 1:4). It is important that we keep asking. It is even important that we cry out to God. The Bible says, “I cried to the LORD with my voice, And He heard me from His holy hill. Selah” (Psa. 3:4 NKJ).
There are stressful times in our lives when we need to cry out to God. There is something about a child’s urgent crying that gets the attention of the parents. In my life and walk with the Lord there have been a few times that I have cried out in utter distress. On one occasion I got in my car, rolled the windows up and drove into the countryside screaming and crying out to God for help. It is amazing that on those occasions God rushes to our aid like an anxious parent. I was astounded that my prayer was answered miraculously that very day. God probably wants to see that we are serious in our prayers.
Our praying should go on night and day. That does not mean that we should always be kneeling and praying. We can pray in the Spirit with all kinds of prayers (Eph. 6:18). We can pray without other people hearing or knowing. What a wonderful tool and spiritual weapon the Lord has given us!
“I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?” (18:8). Jesus is here speaking of his Second Coming in the last days. He seems quite concerned that there will not be much faith at that time. The Bible does tell us that there will be a great falling away in the end-time (2 Thess. 2:3). We may already be entering into that time. Sometimes I wonder if the great falling away actually began back in the rebellious 1960s. This we cannot know for sure.
The Bible insists that faith will be scarce in those days. Paul says in 1 Timothy 4:1, “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (cf. 2 Tim. 3:1-5). Daniel speaks of the power of the holy people being compromised and broken in the last days (Dan. 8:12; 12:7). Coffman citing Trench says, “We have other grounds for believing that the church, at that last moment, will be reduced to a little remnant; yet the point is here, not that the faithful will be few, but that the faith even of the faithful will have almost failed.” 12 The extremely small number of people saved in Noah’s day and in Lot’s day should cause us some concern.13
THE PHARISEE AND THE PUBLICAN
To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable: Luke 18:9
Utley feels that self-righteousness is the most dangerous sin that “religious” people have (cf. Lk. 10:29; 16:15; 18:9, 14).14 When tempted with this sin we should remember that very important verse which proclaims: “…The LORD is our righteousness” (Jer. 23:6 ESV; cf. Jer. 33:16). We have not the slightest speck of righteousness outside of the Lord working it in us and through us. We are certainly never in a position that we can look down on anyone else.
“Two men went up to the temple to pray, one a Pharisee and the other a tax collector” (18:10). In Israel the main times of prayer were at nine AM and three PM. These were the times when the daily sacrifices were offered. The Jerusalem religious leaders, (perhaps with some scriptural backing, cf, Psa. 55:17), added a prayer time at noon.15 Of course, there were private prayer times in addition to these hours.
“The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people— robbers, evildoers, adulterers— or even like this tax collector. I fast twice a week and give a tenth of all I get’” (18:11-12). It is clear that the Pharisee had gotten a sunburn from his own halo. Barclay says of him: “…He did not really go to pray to God. He prayed with himself…A certain American cynically described a preacher’s prayer as ‘the most eloquent prayer ever offered to a Boston audience.’” 16
He looked down his long religious nose at other people, particularly the publican who was praying at that time. He clearly detested them all and their prayers. It is interesting that after his first word to God he does not refer to him again. It is only himself who is in the picture.17 We might think that this scene is exaggerated a bit, but Jewish writings of the time verify this situation. Barclay says, “Rabbi Simeon ben Jocai once said, ‘If there are only two righteous men in the world, I and my son are these two; if there is only one, I am he!’” 18 The Pharisee, while mentioning outward sins, had totally neglected inward sins, such as the grave sin of spiritual pride.
The Pharisee fasted twice during each week. These fast days were Mondays and Thursdays.19 However, Israel was only commanded to fast one day each year and that was on the Day of Atonement (Lev. 16:29-31). The Pharisees had not only added to the days of fasting but to the items that were to be tithed. In addition to the tithe of the fruits of the land (Lev. 27:30), the Pharisees had added the smallest items in their vegetable gardens, things like mint, anise and cumin (cf. 11:42). They clearly had carried things to ridiculous extremes.
“But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner’” (18:13). The tax collector did not come near to the temple. He stood afar off and continually beat his breast, that universal sign of sorrow. He dared not look up to God in pride but hung his head in shame. His cry was desperate, “God, have mercy on me, a sinner.” Mercy may be the first and most important thing we can ever have from God. Thankfully, mercy is one of God’s great characteristics (Exo. 33:19).
There seems to be something else in the tax collector’s call for mercy. The Greek word for “mercy” here is hilasthēti. This word comes from the same root as the terms “mercy seat” or “place of atonement” in the Greek Septuagint Bible. It is thus closely related to the sacrificial system of the Old Testament.20
“I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (18:14). God recognizes the proud afar off but he has respect for the lowly (Psa. 138:6). The best rule in his kingdom is for us to stay low. I remember in military training we had to crawl on our bellies over an obstacle course with live bullets whizzing over our heads. No one dared to rise up in that situation. Life is a lot like that. We need to stay low, find the lowest place and stay in it. In the last days the Lord’s wrath will be upon those who are high and lifted up. They will be brought down. Isaiah says, “The arrogance of man will be brought low and human pride humbled; the LORD alone will be exalted in that day…” (Isa. 2:17).
JESUS AND THE LITTLE CHILDREN
People were also bringing babies to Jesus for him to place his hands on them. When the disciples saw this, they rebuked them. Luke 18:15
Here we might think of that popular little song, Jesus Loves The Little Children, with lyrics by C. Herbert Woolston (1856-1927):
Jesus loves the little children,
All the children of the world.
Red and yellow, black and white,
All are precious in his sight,
Jesus loves the little children of the world.21
It seemed that little children really liked Jesus and children are a pretty good judge of character. They will usually have nothing to do with a mean or grouchy person but will flock to someone who is sweet and kind. Apparently it was the custom for mothers to bring their small children to the Rabbi that they may be blessed on their first birthday.22
Utley says that the Greek term brephos used here can mean a newly born baby (cf. Lk. 2:12, 16; Acts 7:19) or it can sometimes mean older children (cf. Lk. 18:15; 2 Tim. 3:15).23 We might point out that children had no status in the ancient world. Newborn babies could be abandoned or drowned at the father’s discretion. They were to be seen not heard.
Even the disciples were not too concerned with the little ones. They wanted to send them away. We remember how they also wanted to send the hungry crowd away but how Jesus fed them (Matt. 14:15ff.). They even wanted to send the Canaanite woman away when she asked Jesus to heal her daughter (Matt. 15:21ff.).24
“But Jesus called the children to him and said, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these’” (18:16). Jesus was obviously upset with the action of his disciples. He gathered the little children to himself as he loved and blessed them (cf. Matt. 19:13-15; Mk. 10:13-16).
Then Jesus made an astounding statement about little children. He said: “Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (18:17). What is there about a little child that is so conducive to the kingdom of God? There are several good qualities about children that come to our minds. The trust in their parents is absolute. The parent’s word is law. They have an amazing capacity to forgive. They manage to keep alive a sense of wonder.25 There are more things we could think of such as their utter dependence on parents and their openness, and unworldliness.26 Such qualities are also essential for membership in the kingdom.
In order to enter the kingdom of God we must humble ourselves and become like little children. The Bible even takes it a step further and tells us that we must be born again if we are to see the kingdom (Jn. 3:3).
THE RICH YOUNG RULER
A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?” “Why do you call me good?” Jesus answered. “No one is good— except God alone.” Luke 18:18-19
Here we have the appearance of a promising young man who could have become one of Jesus’ followers. It seems that Jesus had a special love for this young person (Mk. 10:21).
However, the question he asked immediately caused some problems with Jesus. The young man addressed him as “Good teacher.” First of all, such a title was not used by the Jews in addressing a Rabbi. Second, it had a sense of thoughtless flattery about it. Third, it betrayed a lack of understanding of how one could be good, that one could attain goodness by one’s own works.27 The remainder of verse 18 illustrates this defective understanding. We can read this story also in Matthew 19:16-30 and Mark 10:17-31.
The question was faulty primarily because the young ruler thought he could do something to inherit eternal life. He thought in terms of a works religion. We know today as Christians that there is absolutely nothing a person can do to inherit eternal life. It is offered as a free gift through the grace and mercy of God and through the sacrifice of the Lord Jesus Christ. All we can do with a free gift is either receive it or reject it. However, human beings are wired in a certain way that makes them want to do something so that they can earn salvation. That is a part of human pride that keeps so many out of the kingdom.
“You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’ ‘All these I have kept since I was a boy,’ he said” (18:20-21). It seems at first as if Jesus was playing along with the man’s works religion theme. What Jesus was doing was holding the law before the young man that, as a mirror, it might reveal his own sins (Rom. 3:19-20; Gal. 2:21; 3:21). Later Jesus would ask him to do something to uphold the law, and because he was covetous he would not be able to do it.28
Although this man thought he was keeping the law perfectly he was in fact an idolater. He worshipped money and did not realize it. Rather than loving the Lord with all his heart and soul he loved his riches (Deut. 6:5). Jesus would promptly ask him to give up his idol and that would precipitate a crisis with him.29
“When Jesus heard this, he said to him, ‘You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me’” (18:22). How fortunate this young man was to receive a wonderful invitation to come and follow the Lord. He only had to do one thing and that was to rid himself of his idol, which was his great wealth. He was to get rid of his earthly treasure so that he could inherit his heavenly treasure. How many people in our affluent western world have the same problem as this young ruler? They worship and serve the god Mammon, often disguised as prosperity and success. This worship has even filtered into the church on many occasions. They think, “…that there is no other hell but poverty, no better heaven than abundance.” 30
“When he heard this, he became very sad, because he was very wealthy. Jesus looked at him and said, ‘How hard it is for the rich to enter the kingdom of God!’” (18:23-24). Wiersbe says of this young man that he “may be the only man in the gospels who came to the feet of Jesus and went away in worse condition than when he came.” 31 Obviously, Jesus did not make such demands upon everyone who followed him. He did not tell Zacchaeus to give up all his wealth. Lazarus of Bethany was probably quite wealthy and no such requirement was made of him. Later Joseph of Arimathea was very wealthy and apparently Jesus had not made such demands upon him. Clearly, we can let money serve us as we serve the Lord, but we cannot serve money.
“Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (18:25). It was likely that this was a saying that was in circulation at the time. The rabbis had a very similar saying with an elephant trying to go through the eye of a needle.32 Some have tried to associate this verse with a newly discovered small gate in Jerusalem but several scholars feel that this would blunt the force and humor of Jesus’ statement.33
“Those who heard this asked, ‘Who then can be saved?’ Jesus replied, ‘What is impossible with man is possible with God’” (18:26-27). As we have previously mentioned, Jesus’ teaching reversed many long-held opinions about wealth. For Old Testament people wealth was a sign of God’s blessing.34 However, for New Testament people wealth was considered an impediment for entering the kingdom. Wealth must be carefully handled for Christians today because it can easily lead its holders astray. God is able to trust some of his people with wealth and he can even bring a rich person into the kingdom of God if he so chooses.
“Peter said to him, ‘We have left all we had to follow you!’” (18:28). Usually we do not stop to think of the sacrifices the original disciples made. Peter was a married man and in that culture he probably had several children. No doubt, other disciples were married with families (1 Cor. 9:5). When they followed Jesus the regular support for the family stopped.
We have no idea how they were supported but we do know that the Lord is faithful. Peter left his family as well as a prosperous fishing business. There might have been times that he wondered about his decision, especially after Jesus was crucified. In the end, it is difficult to be indebted to God. Somehow we always receive more than we give.
“‘Truly I tell you,’ Jesus said to them, ‘no one who has left home or wife or brothers or sisters or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age, and in the age to come eternal life’” (18:29-30). Guzik says of the apostles, “They have a special place in judgment, probably in the sense of administration in the Millennial Kingdom. As well, the apostles had the honor of helping to provide a singular foundation for the church (Ephesians 2:20), and have a special tribute in the New Jerusalem (Revelation 21:14).” 35
It seems that Mark’s version of this account sheds some additional light on the subject. He says, “…no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields— along with persecutions— and in the age to come eternal life” (Mk. 10:29-30). God will surely give blessings to his people today but those blessings will come with persecutions.
My wife and I witnessed many of these blessings when we left job, home, family, and even one child, as we went to minister for a lengthy time in Israel. We were amazed at how the Lord supplied all the things we left. Our living was completely provided; we were often able to live in luxurious houses; and a large new family was provided in the Israel church. All this makes me think that the families of the apostles were somehow miraculously cared for as they followed Jesus.
JESUS PREDICTS HIS DEATH
Jesus took the Twelve aside and told them, “We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled.” Luke 18:31
At last, Jesus was actually going up to Jerusalem. This had been the focus of Luke’s work since the ninth chapter. The ancient prophets had spoken of this time. Now Jesus will once again reveal his suffering to the disciples. Already he had spoken of this but they were not able to understand (cf. Lk. 9:23, 44; 12:50; 13:32-33; 17:25).36 From this point Luke resumes his parallel of Jesus’ last days with the other two Synoptic Gospels.37
“He will be delivered over to the Gentiles. They will mock him, insult him and spit on him; they will flog him and kill him. On the third day he will rise again” (18:32-33). Many prophets had spoken of the Lord’s suffering. It was made plain in Psalm 22:12-18, but especially in the Servant Songs of Isaiah 50:3-8; 52:13 to 53:12. Also Zechariah 13:7 spoke of it. This was the very first time that the Gentiles were mentioned as the Lord’s executioners.38
Jesus never spoke of his death without speaking of his resurrection.39 God would not allow his holy one to see the corruption of the grave (cf. Psa.16:8-11; Acts 2:25-28; Acts 13:34-37). Unfortunately, the disciples did not understand either the death or the resurrection. It was hidden from them.
It is truly amazing that the Jewish people at this time did not have a concept of a suffering Messiah.40 They had so diligently studied the scriptures but somehow they missed this vital truth about their Messiah. This should be a warning to us today to study carefully the whole Bible and not to be sidetracked by some popular theologies that linger around in the church.
There has been much discussion over the centuries about Jesus’ rising on the third day. Utley feels that by Jewish reckoning any part of a day was counted as a full day. So, if Jesus died before sunset on Friday that was the first day. The Sabbath day in the grave would have counted as day two. However, sunset on that day would mark day three according to Jewish understanding. Jesus therefore arose before sunrise on that third day.41 When we come to the resurrection we will have more to say about this subject. All four gospels are uniform in predicting Jesus’ resurrection on the third day (Mt. 20:19; Mk. 10:34; Jn. 2:19). 42
“The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about” (18:34). There were a lot of things that the disciples did not understand. However, we cannot wholly blame them for their lack of understanding because for some reason it was hidden from them.
THE BLIND MAN AT JERICHO
As Jesus approached Jericho, a blind man was sitting by the roadside begging. Luke 18:35
When we come to this story there are a couple of discrepancies that have troubled commentators over the years. Luke says that Jesus was approaching Jericho and Matthew says he was going out of Jericho (Matt. 20:29). This problem is likely solved by the fact that there were two cities of Jericho in that day. There was the ancient city and about a mile away in the direction of Jerusalem there was the newer city built by Herod the Great. The incident therefore probably happened somewhere between the cities.43
The other problem is that Matthew speaks of two blind men healed at Jericho (Matt. 20:30). Mark gives one of them the name of Bartimaeus, the son of Timaeus (Mk. 10:46). He seemed to be a well-known person in the city and perhaps for that reason he was more prominent and got all the attention. Obviously, there was another blind man healed around the same time.
The blind men were situated in a desirable spot to do their begging. The road from Jericho to Jerusalem was on the pilgrim path and great throngs of people were traveling that route since it was Passover time. Also, Jericho was the warm retreat for the Jerusalem priesthood. There must have been hundreds of priests and Levites there at the time. Since the holiday was approaching, people were probably in a more generous mood than normal.
“When he heard the crowd going by, he asked what was happening. They told him, ‘Jesus of Nazareth is passing by’ (18:36-37). Little did the people know that Jesus would never pass that way again. He would go to Jerusalem and there be crucified. This was the last chance for the people in Jericho to see and believe in Jesus. We never know when Jesus is passing by us for the last time. It is of utmost importance that we acknowledge and accept him. We may remember that old hymn written by blind Fanny Crosby in 1868:
Pass me not, O gentle Savior,
hear my humble cry;
while on others thou art calling,
do not pass me by.
Trusting only in thy merit,
would I seek thy face;
heal my wounded, broken spirit,
save me by thy grace.
Thou the spring of all my comfort,
more than life to me,
whom have I on earth beside thee?
Whom in heaven but thee? 44
“He called out, ‘Jesus, Son of David, have mercy on me!’” (18:38). The title “Son of David” was a messianic title that was common in the Old Testament (Isa. 9:6-7; 11:1-10; Jer. 23:5-6; Ezek. 34:23).45 It is rather amazing that the blind man would use this designation. Coffman notes what an irony it is that the blind man could have the spiritual perception to recognize the Messiah.46 Plenty of other people with perfectly good vision did not recognize him at all.
“Those who led the way rebuked him and told him to be quiet, but he shouted all the more, ‘Son of David, have mercy on me!’” (18:39). The blind man was determined not to miss this great opportunity. His shouts are cries are described by Barclay as, “…the instinctive shout of ungovernable emotion, a scream, an almost animal cry. The word well shows the utter desperation of the man.” 47 Some months before Jesus had described the type of people who would press into the kingdom: “Since John the Baptist came, up to this present time, the kingdom of Heaven has been subjected to violence and the violent are taking it by storm” (Matt. 11:12 NJB). This man was determined to get face to face with Jesus. He would not be denied.
“Jesus stopped and ordered the man to be brought to him. When he came near, Jesus asked him, ‘What do you want me to do for you?’ ‘Lord, I want to see,’ he replied” (18:40-41). Regardless of the noise, Jesus always heard the cry of a desperate soul. It seemed that Jesus always wanted people to state their need. Sometimes people get confused about what their need is. Often the real need is spiritual and not physical at all.
“Jesus said to him, ‘Receive your sight; your faith has healed you’” (18:42). We should note that it is always faith that saves (5:20; 7:9; 7:50; 8:48; 17:19). For faith to save it must be placed in the Lord Jesus. Mary had it right in her song of Luke 1:53: “He has filled the hungry with good things but has sent the rich away empty.”
“Immediately he received his sight and followed Jesus, praising God. When all the people saw it, they also praised God” (18:43). The blind man was no doubt praising God with all his heart as he enjoyed his new vision. Interestingly, the people joined in the praise. This might have included some of the reluctant priesthood, who had generally been hostile to Jesus and his work. There was evidently quite a revival that day at Jericho!