Luke18
New American Standard
1Now He was telling them a parable to show that at all times they ought to pray and not become discouraged,
2saying, “In a certain city there was a judge who did not fear God and did not respect any person.
3Now there was a widow in that city, and she kept coming to him, saying, ‘Give me justice against my opponent.’
4For a while he was unwilling; but later he said to himself, ‘Even though I do not fear God nor respect any person,
5yet because this widow is bothering me, I will give her justice; otherwise by continually coming she will wear me out.’”
6And the Lord said, “Listen to what the unrighteous judge said;
7now, will God not bring about justice for His elect who cry out to Him day and night, and will He delay long for them?
8I 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?”
9Now He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt:
10“Two men went up into the temple to pray, one a Pharisee and the other a tax collector.
11The Pharisee stood and began praying this in regard to himself: ‘God, I thank You that I am not like other people: swindlers, crooked, adulterers, or even like this tax collector.
12I fast twice a week; I pay tithes of all that I get.’
13But the tax collector, standing some distance away, was even unwilling to raise his eyes toward heaven, but was beating his chest, saying, ‘God, be merciful to me, the sinner!’
14I tell you, this man went to his house justified rather than the other one; for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”
15Now they were bringing even their babies to Him so that He would touch them; but when the disciples saw it, they began rebuking them.
16But Jesus called for the little ones, saying, “Allow the children to come to Me, and do not forbid them, for the kingdom of God belongs to such as these.
17Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.”
18A ruler questioned Him, saying, “Good Teacher, what shall I do to inherit eternal life?”
19But Jesus said to him, “Why do you call Me good? No one is good except God alone.
20You know the commandments, ‘Do not commit adultery, Do not murder, Do not steal, Do not give false testimony, Honor your father and mother.’”
21And he said, “All these things I have kept since my youth.”
22Now when Jesus heard this, He said to him, “One thing you still lack; sell all that you possess and distribute the money to the poor, and you will have treasure in heaven; and come, follow Me.”
23But when he had heard these things, he became very sad, for he was extremely wealthy.
24And Jesus looked at him and said, “How hard it is for those who are wealthy to enter the kingdom of God!
25For 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!”
26Those who heard Him said, “And so who can be saved?”
27But He said, “The things that are impossible with people are possible with God.”
28Peter said, “Behold, we have left our own homes and followed You.”
29And 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,
30who will not receive many times as much at this time, and in the age to come, eternal life.”
31Now He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all the things that have been written through the prophets about the Son of Man will be accomplished.
32For He will be handed over to the Gentiles, and will be ridiculed, and abused, and spit upon,
33and after they have flogged Him, they will kill Him; and on the third day He will rise.”
34The disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said.
35Now as Jesus was approaching Jericho, a man who was blind was sitting by the road, begging.
36But when he heard a crowd going by, he began inquiring what this was.
37They told him that Jesus of Nazareth was passing by.
38And he called out, saying, “Jesus, Son of David, have mercy on me!”
39Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, “Son of David, have mercy on me!”
40And Jesus stopped and commanded that he be brought to Him; and when he came near, He asked him,
41“What do you want Me to do for you?” And he said, “Lord, I want to regain my sight!”
42And Jesus said to him, “Regain your sight; your faith has made you well.”
43And immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God.
Study Guide
Public-domain commentary and original-language notes for Luke 18.
Chapter Summary
In this chapter: The parable of the importunate widow. (1–8). The Pharisee and the publican. (9–14). Children brought to Christ. (15–17). The ruler hindered by his riches. (18–30). Christ foreshows his death. (31–34). A blind man restored to sight. (35–43).
vv1-8
All God's people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow's earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
vv9-14
This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favour and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican's address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God's glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
vv15-17
None are too little, too young, to be brought to Christ, who knows how to show kindness to those not capable of doing service to him. It is the mind of Christ, that little children should be brought to him. The promise is to us, and to our seed; therefore He will bid them welcome to him with us. And we must receive his kingdom as children, not by purchase, and must call it our Father's gift.
Key Words
δέ (dé): but, and, etc.
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
παραβολή (parabolḗ): a similitude ("parable"), i.e. (symbolic) fictitious narrative (of common life conveying a moral), apothegm or adage
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
δεῖ (deî): also deon deh-on'; neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)
πάντοτε (pántote): every when, i.e. at all times
προσεύχομαι (proseúchomai): to pray to God, i.e. supplicate, worship
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
μή (mḗ): (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether
Cross References
Luke 18The parallel account of the rich young ruler asking how to inherit eternal life.
Supported by Matthew Henry
The parallel account of the rich young ruler and Jesus' teaching on riches.
Supported by Matthew Henry
Luke's other key parable on importunity and persistence in prayer (friend at midnight).
Supported by John Calvin
The parallel account of the disciples rebuking people for bringing infants to Jesus.
Supported by Matthew Henry, JFB
Parallel text where Jesus welcomes little children and blesses them.
Supported by Matthew Henry, JFB
A widow trusting in God and continuing in supplications and prayers night and day.
Supported by Matthew Poole, JFB
Paul's exhortation to pray always with all prayer and supplication in the Spirit.
Supported by Matthew Poole
Illustrates how importunity overcomes reluctance, echoing the widow's persistence with the judge.
Supported by John Calvin
An Old Testament parallel of repentance, smiting on the thigh in deep shame.
Supported by JFB
God looks upon men, and if any say, 'I have sinned,' He delivers them.
Supported by JFB
The Lord regards the lowly but knows the proud from afar.
Supported by JFB
The Second Table of the Decalogue quoted by Jesus to the ruler.
Supported by John Calvin
The prophetic description of the Messiah's rejection, suffering, and death.
Supported by Matthew Henry
The parallel healing of blind Bartimaeus near Jericho.
Supported by Matthew Henry
Contrasts the unjust judge with the biblical standard for judges who fear God.
Supported by Matthew Poole