Luke 18 · WEB
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Luke 18

The parable of the persistent widow

He also spoke a parable to them that they must always pray and not give up, saying, “There was a judge in a certain city who didn’t fear God and didn’t respect man. A widow was in that city, and she often came to him, saying, ‘Defend me from my adversary!’ He wouldn’t for a while; but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.’”

The Lord said, “Listen to what the unrighteous judge says. Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?”

To teach that people should always pray and not lose heart, Jesus tells of a judge who neither fears God nor respects people. A widow keeps coming to him demanding justice against her opponent, and he finally gives in just to stop her wearing him out. If even such a judge acts, Jesus says, God will surely give justice quickly to his chosen ones who cry to him; yet will the Son of Man find faith on earth when he comes?

What does this mean?

"Avenge me" (KJV) means "give me justice" or vindicate me in a legal case. "Weary me" translates a vivid Greek word that literally means "give me a black eye," used figuratively.

Historical context

Widows often had no male relative to argue their case and were among the most vulnerable in society; Israel's Law repeatedly commands their protection (Exodus 22:22–24; Deuteronomy 10:18).

Why does it matter?

Like the friend at midnight (11:5–8), this is an argument from lesser to greater: God is not like the unjust judge. The closing question shifts the focus from God's faithfulness to whether people will keep faith while they wait. Only Luke has this parable.

Editorial notes, not scripture.

The Pharisee and the tax collector

He also spoke this parable to certain people who were convinced of their own righteousness, and who despised all others: “Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. The Pharisee stood and prayed by himself like this: ‘God, I thank you that I am not like the rest of men: extortionists, unrighteous, adulterers, or even like this tax collector. I fast twice a week. I give tithes of all that I get.’ But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his chest, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

To some who are sure of their own righteousness and look down on others, Jesus tells of two men praying in the temple. A Pharisee thanks God that he is not like other people, such as this tax collector, and lists his fasting and tithing. The tax collector stands at a distance, beats his breast and asks God for mercy on him, a sinner. Jesus says it was the tax collector who went home justified.

What does this mean?

"Justified" means declared right with God. "Be merciful" translates a word connected with atonement, the removal of sin through sacrifice. Beating the breast was a sign of grief and remorse.

Historical context

People often prayed in the temple at the hours of the morning and afternoon sacrifices. The Law required only one annual fast, on the Day of Atonement; fasting twice a week and tithing everything went well beyond it.

Why does it matter?

By the standards of his day the Pharisee's devotion is real; the problem lies in his contempt for others. The closing principle repeats 14:11. Interpreters caution against reading the parable as a portrait of all Pharisees or of Judaism in general.

Editorial notes, not scripture.

Jesus welcomes children

They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. Jesus summoned them, saying, “Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these. Most certainly, I tell you, whoever doesn’t receive God’s Kingdom like a little child, he will in no way enter into it.”

People bring even babies to Jesus for him to touch, but the disciples rebuke them. Jesus calls the children to him and says that God's kingdom belongs to such as these, and that whoever does not receive the kingdom like a little child will never enter it.

What does this mean?

"Infants" (KJV) translates a Greek word for babies. Receiving the kingdom "as a little child" is often understood as receiving it with trust and dependence, as a gift rather than an achievement.

Historical context

Parents commonly sought blessings for their children from respected elders and teachers. Children had no social standing or claims of their own.

Why does it matter?

Placed right after the parable of the Pharisee and the tax collector, the scene continues the theme of humility: the kingdom is received, not earned. Here Luke rejoins the sequence of events he shares with Mark and Matthew, after a long stretch of material absent from Mark, much of it found only in his Gospel.

Editorial notes, not scripture.

The rich ruler

A certain ruler asked him, saying, “Good Teacher, what shall I do to inherit eternal life?”

Jesus asked him, “Why do you call me good? No one is good, except one: God. You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor your father and your mother.’”

He said, “I have observed all these things from my youth up.”

When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.”

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

Jesus, seeing that he became very sad, said, “How hard it is for those who have riches to enter into God’s Kingdom! For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.”

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

But he said, “The things which are impossible with men are possible with God.”

Peter said, “Look, we have left everything and followed you.”

He said to them, “Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for God’s Kingdom’s sake, who will not receive many times more in this time, and in the world to come, eternal life.”

A ruler asks Jesus what he must do to inherit eternal life. When the man says he has kept the commandments since his youth, Jesus tells him he lacks one thing: to sell everything, give to the poor and follow him. The man becomes very sad, because he is very rich. Jesus says it is easier for a camel to go through a needle's eye than for a rich person to enter God's kingdom, but what is impossible for people is possible with God, and he promises reward to those who have left everything.

What does this mean?

A "ruler" is a person of rank or authority, perhaps a leader in a local community or synagogue.

Historical context

The camel was the largest animal familiar in the region, so the image is deliberately absurd. The popular explanation that "the eye of a needle" was a small gate in Jerusalem has no ancient evidence behind it.

Why does it matter?

Jesus' reply "Why callest thou me good?" has been read in different ways: as an invitation to reflect on who Jesus is, or as deflecting praise to God. The scene contrasts with Zacchaeus, another rich man, who responds very differently (19:1–10).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Only Luke calls the man a "ruler" (Matthew: young man; Mark: one who ran up). Luke says he was "very rich" and does not say he went away; Jesus speaks while seeing his sadness. Mark alone says Jesus loved him, and Matthew alone adds the promise of twelve thrones, which Luke places at the Last Supper (22:30).

Jesus foretells his death a third time

He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. They will scourge and kill him. On the third day, he will rise again.”

They understood none of these things. This saying was hidden from them, and they didn’t understand the things that were said.

Taking the Twelve aside, Jesus tells them that in Jerusalem everything the prophets wrote about the Son of Man will be fulfilled: he will be handed over to the Gentiles, mocked, insulted and spat on, flogged and killed, and on the third day he will rise. They understand none of it.

What does this mean?

"Gentiles" means non-Jews, here the Roman authorities. To "scourge" is to flog with a whip.

Historical context

Roman flogging, often with whips weighted with pieces of bone or metal, commonly preceded crucifixion and could itself kill.

Why does it matter?

This is the most detailed of Jesus' predictions in Luke (9:22, 44). Luke stresses three times in one verse that the disciples did not understand; after the resurrection Jesus will explain how the Scriptures pointed to his suffering (24:25–27, 44–46).

Editorial notes, not scripture.

A blind man near Jericho

As he came near Jericho, a certain blind man sat by the road, begging. Hearing a multitude going by, he asked what this meant. They told him that Jesus of Nazareth was passing by. He cried out, “Jesus, you son of David, have mercy on me!” Those who led the way rebuked him, that he should be quiet; but he cried out all the more, “You son of David, have mercy on me!”

Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him, “What do you want me to do?” He said, “Lord, that I may see again.”

Jesus said to him, “Receive your sight. Your faith has healed you.”

Immediately he received his sight and followed him, glorifying God. All the people, when they saw it, praised God.

As Jesus approaches Jericho, a blind man begging by the road hears that Jesus of Nazareth is passing and shouts, "Jesus, thou son of David, have mercy on me!" Told to be quiet, he shouts all the more. Jesus asks what he wants, and he answers that he wants to see. Jesus tells him that his faith has healed him; he sees at once and follows Jesus, praising God, and all the people praise God too.

What does this mean?

"Son of David" is a messianic title, meaning the expected king from David's family.

Historical context

Jericho, an oasis town in the Jordan valley about 25 km north-east of Jerusalem, lay on the Jordan valley route that many pilgrims from Galilee took up to Jerusalem. Blind people often had no way to earn a living except by begging, and festival crowds made the road a good place to beg.

Why does it matter?

The man hails Jesus with a royal title just before Jesus enters Jerusalem as king (19:38). His sight contrasts with the disciples' blindness about Jesus' coming suffering (18:34).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke sets the healing as Jesus approaches Jericho, before the story of Zacchaeus there; Mark and Matthew place it as he leaves. Luke's blind man is unnamed (Mark: Bartimaeus) and alone (Matthew: two men). Only Luke adds that all the people who saw it praised God.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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About Luke