Luke 18
v.1
Then Jesus told his disciples a parable to show them that they should always pray and not give up.
For years Augustine’s (354–430) mother, Monica, prayed for him as he lived licentiously, shunning God. Eventually, in response to those prayers, Augustine was wonderfully converted. In his famous work The Confessions, which has been translated into more languages than any Latin writings except those of Virgil, he writes You put forth your hand from on high,” and you drew my soul out of that pit of darkness, when before you my mother, your faithful servant, wept more for me than mothers weep over their children’s dead bodies. By that spirit of faith which she had from you, she saw my death, and you graciously heard her, O Lord… . You did not despise her tears when they flowed down from her eyes and watered the earth beneath, in whatsoever place she prayed.
v.2
He said: “In a certain town there was a judge who neither feared God nor cared about men.
v.3
And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.‘
v.4
“For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care about men,
v.5
yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!‘“
v.6
And the Lord said, “Listen to what the unjust judge says.
v.7
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?
The Old Testament idea of Israel as a “chosen nation” gives rise in the New Testament to the description of God’s people as his “chosen ones” (only here in Luke, but see Mark 13:20, 22, 27; Rom. 8:33; Col. 3:12). The term suggests a strong contrast between them and the ungodly world out of which they are “chosen,” so that the “justice” spoken of here may be understood as the vindication of a persecuted minority. In the end God will make sure that his people do not lose out.
v.8
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?“
v.9
To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable:
v.10
“Two men went up to the temple to pray, one a Pharisee and the other a tax collector.
v.11
The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector.
v.12
I fast twice a week and give a tenth of all I get.’
The (possibly first-century) Christian manual the Didache instructs Christians to fast on Wednesdays and Fridays, not on Mondays and Thursdays as “the hypocrites” do. Both his fasting and his tithing go well beyond the demands of the Old Testament law, but to be a Pharisee was to be committed to a much more rigorous ritual code.
v.13
“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.‘
v.14
“I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”
v.15
People were also bringing babies to Jesus to have him touch them. When the disciples saw this, they rebuked them.
v.16
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.
v.17
I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.”
A roughly parallel saying in Matthew 18:3 speaks of “becoming like children” in order to enter the kingdom of God, and that is probably the sense here: the true members of the kingdom of God are those who are no more self-important than little children. This carries a rebuke to the disciples: their “grown-up” sense of importance puts them out of tune with God’s value scale.
David Garland warns against imposing our modern Western ideas of children on this passage. The ancient world did not have a romantic notion of children as innocent, creative, playful, or spontaneous. In the Greco-Roman world in general children were viewed as lowly and without social status. Unwanted infants were sometimes “exposed”—literally thrown away. Others were raised as prostitutes or as gladiators. Some were even disfigured to enhance their value as beggars. Modern parallels would be the exploitation of children in some parts of the world as low-income factory workers in dangerous or unhealthy conditions—practically a slave trade—and the abuse of children in the sex-trade industry. In a countercultural manner, Jesus welcomes children and exalts their status. The kingdom of God is made up of those who are lowly, humble, and totally dependent on God.
v.18
A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?“
v.19
“Why do you call me good?” Jesus answered. “No one is good—except God alone.
v.20
You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’ “
v.21
“All these I have kept since I was a boy,” he said.
v.22
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.”
v.23
When he heard this, he became very sad, because he was a man of great wealth.
v.24
Jesus looked at him and said, “How hard it is for the rich to enter the kingdom of God!
v.25
Indeed, 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.”
v.26
Those who heard this asked, “Who then can be saved?“
v.27
Jesus replied, “What is impossible with men is possible with God.”
v.28
Peter said to him, “We have left all we had to follow you!“
v.29
“I tell you the truth,” Jesus said to them, “no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God
v.30
will fail to receive many times as much in this age and, in the age to come, eternal life.”
v.31
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.
v.32
He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him.
v.33
On the third day he will rise again.”
v.34
The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.
v.35
As Jesus approached Jericho, a blind man was sitting by the roadside begging.
v.36
When he heard the crowd going by, he asked what was happening.
v.37
They told him, “Jesus of Nazareth is passing by.”
v.38
He called out, “Jesus, Son of David, have mercy on me!“
v.39
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!“
v.40
Jesus stopped and ordered the man to be brought to him. When he came near, Jesus asked him,
v.41
“What do you want me to do for you?” “Lord, I want to see,” he replied.
This seems obvious to us, but a beggar who was no longer blind would lose his chief asset for begging and thus an uncertain future. It was a prospect that required real “faith” (18:42).
v.42
Jesus said to him, “Receive your sight; your faith has healed you.”
v.43
Immediately he received his sight and followed Jesus, praising God. When all the people saw it, they also praised God.