Lukechapter 18
43 verses · Luke · about AD 62 · The Gospels
But the tax collector stood at a distance, unwilling even to lift up his eyes to heaven. Instead, he beat his breast and said, ‘God, have mercy on me, a sinner!’
Introduction
Luke, The Gospels, Luke Overview.
Luke wrote this chapter for readers learning who is accepted by God and why. It opens with two stories about prayer and then follows Jesus as He meets little children, a wealthy ruler and a blind beggar. Luke tells the reader the point of each of the first two parables before the story begins. The people in this chapter are measured against one another, the widow and the judge, the Pharisee and the tax collector, the rich man and the beggar. Listen for who is received and who goes away. Listen also for the third time Jesus tells the Twelve what will happen in Jerusalem.
Context
- Who
- A Greek reader learning who goes home justified
- What
- Two parables on prayer, the blessing of children, the rich ruler who went away sad, a third prediction of the passion and the healing of a blind man near Jericho.
- Where
- On the road toward Jerusalem, ending on the approach to Jericho; the second parable is set in the temple courts.
- When
- On the road to Jerusalem, about AD 30, as it nears its end.
- Why
- To teach persistent prayer and humble dependence on God, and to show that entering the kingdom is possible with God alone.
Historical context
The widow's position explains the parable. A widow without a son had no legal standing to press her own case and no income; the Law repeatedly commands special protection for widows precisely because they had none. A local judge who neither feared God nor respected people had no reason to take her side and every reason to favour whoever could pay.
Show the rest of the historical context, 3 more paragraphs
Her only weapon is persistence, and the phrase behind the judge's surrender is vivid, carrying the sense of being worn out or given a black eye by her constant coming.
The temple scene happens at one of the set hours of prayer, when people gathered in the courts. Both men are standing, which was the normal posture. The Pharisee's prayer is not invented mockery; fasting twice a week and tithing everything he acquired were real practices of the devout, above what the Law required. The tax collector standing at a distance, refusing to lift his eyes, beating his breast, is the posture of public grief.
The blind man near Jericho is placed by Luke as they approach the city and by Mark as they leave it. It is a real difference in the accounts, variously explained by the old and new towns lying near each other or by a different arrangement of the material, and it is more honest to name it than to smooth it away.
Significance
The two prayers gave Luke's readers a doctrine in a sentence: this man went down to his house justified rather than the other, for everyone who exalts himself will be humbled.
Show the rest of the significance, 1 more paragraph
And the rich ruler's departure is answered by the disciples' worry about who then can be saved. Luke's reader, a man of standing, addressed with a title of honour, is watching a wealthy, moral, religious man walk away sad, and hearing that what is impossible with men is possible with God.
The heads below are this chapter's scenes. The numbered points under each are its verses.
The Persistent Widow and the Unjust Judge
Luke 18:1-3
pray at all times: Luke names the lesson before the story, their need to pray at all times and not lose heart, where parables usually give the moral after. The judge who neither feared God nor respected men answers to no one.
Luke 18:1
“The object of the parable before us, is explained by Christ Himself. To use the words of an old divine, "The key hangs at the door." "Jesus told His disciples a parable, to show them that they should always pray and not give up." These words, be it remembered, are closely connected with the solemn doctrine of the second coming, with which the preceding chapter concludes. It is perseverance in prayer, during the long weary intervals between the first and second comings, which Jesus is urging His disciples to keep up. In that interval, we ourselves are standing.”
4 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Luke 18:1
“And he spoke a parable unto them,.... To his own disciples, as the Ethiopic version reads, in order to encourage them to prayer, with perseverance in it; since such sore times of trial and affliction were coming upon the Jews, of which he had spoken in the preceding chapter; and such times more especially call for prayer; see Psa 50:15 to this end, that men ought always to pray.”
Luke 18:1
“Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God's ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
Luke 18:1
“A parable - See the notes at Mat 13:3. To this end - To show this. Always - At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences as afflictions or signal blessings to seek God in prayer; we must “always” maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered.”
Luke 18:1
“He spake a parable to them - This and the following parable warn us against two fatal extremes, with regard to prayer: the former against faintness and weariness, the latter against self confidence.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
neither feared God nor respected men: Jamieson, Fausset and Brown read the two phrases as defying the vengeance of God and despising the opinion of men. The judge answers to no one above him or beside him. In verse 4 he says the same of himself.
Luke 18:2
“A judge, which feared not God, neither regarded man - It is no wonder that our Lord calls this person an unrighteous judge, Luk 18:6. No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 18:2
“The Lord also spoke as follows to those who did not believe in Him: "I have come in my Father's name, and ye have not received Me: when another shall come in his own name, him ye will receive," calling Antichrist "the other," because he is alienated from the Lord. This is also the unjust judge, whom the Lord mentioned as one "who feared not God, neither regarded man," to whom the widow fled in her forgetfulness of God,-that is, the earthly Jerusalem,-to be avenged of her adversary.”
Irenaeus · written before 202 · Irenaeus Against Heresies Book 5patristic
Barnes notes that the law bound judges to guard widows, citing Isaiah 1:17 and Jeremiah 22:3, for widows were commonly poor and defenseless. Clarke renders her plea as a call to be vindicated against an opponent at law. Her one resource is to keep asking.
Luke 18:3
“And there was a widow in that city,.... Poor and helpless, and none among men to counsel, direct, and assist her, and take her part: now as in the accommodation of this parable, the elect of God answer to this widow; such an one is rather pitched upon to represent the helpless, desolate, and forlorn condition they are in among men in this world, though they are espoused to one husband, Christ; and especially to signify the state and condition of God's elect among the Jews in those sad times, before the destruction of Jerusalem, this parable has respect unto.”
1 more voice on this verse
Luke 18:3
“A widow - This is a circumstance that gives increasing interest to the parable. Judges were bound to show special attention to widows, Isa 1:17; Jer 22:3. The reason of this was that they were defenseless, were commonly poor, and were liable to be oppressed by those in power.”
Luke 18:4-5
For a while he refused: , and the delay tests whether the widow will lose heart. His own words lay his character bare, Though I neither fear God nor respect men, so nothing in him changes except his patience. He yields from weariness with her perpetual requests.
Luke 18:4
“He said within himself - How many actions which appear good have neither the love of God, nor that of our neighbor, but only self-love of the basest kind, for their principle and motive!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Luke 18:4
“For a while - Probably this means for a “considerable” time. It was his duty to attend to the claims of justice, but this was long delayed. Within himself - He thought, or came to a conclusion. Though I fear not ... - This contains the reason why he attended to the case at all. It was not from any regard to justice, or to the duties of his office. It was simply to avoid “trouble.” And yet his conduct in this case might have appeared very upright, and possibly might have been strictly according to law and to justice.”
she will stop wearing me out: Clarke notes that the Greek verb for wearing out is a boxer's word, to strike under the eye and bruise the face. The judge yields to spare himself. Henry draws from it encouragement for God's praying people to pray with faith and fervency and to persevere.
Luke 18:5
“She weary me - Ὑπωπιαζῃ με, Stun me. A metaphor taken from boxers, who bruise each other, and by beating each other about the face blacken the eyes. See 1Co 9:27.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:6-8
the words of the unjust judge: Jesus turns the story into an argument: if an unjust judge yields, God will surely bring about justice for His elect. He will promptly carry out justice, which answers the fear that His patience means indifference.
Luke 18:6
Hear what the unjust judge saith - Our blessed Lord intimates that we should reason thus with ourselves: “If a person of such an infamous character as this judge was could yield to the pressing and continual solicitations of a poor widow, for whom he felt nothing but contempt, how much more ready must God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
His elect who cry out to Him day and night?: The widow was a stranger to the judge. The elect are God's own, crying to Him day and night, and Wesley reads the promised justice as God preserving them from all their adversaries. Irenaeus sets it beside the vengeance that fell on Egypt for oppressing Israel.
Luke 18:7
And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily."
Irenaeus · written before 202 · Against Heresies Book IVpatristic
2 more voices on this verse
Luke 18:7
“And shall not God - The most just Judge, vindicate his own elect - Preserve the Christians from all their adversaries, and in particular save them out of the general destruction, and avenge them of the Jews?”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 18:7
“Shall not God avenge ... - We are not to suppose that the character of God is at all represented by this judge, or that “his” principles of conduct are at all like those of the judge. This parable shows us conclusively that many “circumstances” of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour “designed” to teach is what we ought to endeavor to find. In this case there can be no doubt what that truth is.”
The promise of prompt justice closes on a question about faith. Augustine read it of perfect faith, which he held is seldom found on earth even when the Church is full. It returns to the charge of verse 1.
Luke 18:8
“He will avenge them speedily - Or, He will do them justice speedily - εν ταχει, instantly, in a trice. 1. Because he has promised it; and 2. Because he is inclined to do it. When the Son of man cometh - To require the produce of the seed of the kingdom sown among this people. Shall he find faith on the earth? - Or rather, Shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Luke 18:8
“Yet when the Son of man cometh, will he find faith upon earth - Yet notwithstanding all the instances both of his long suffering and of his justice, whenever he shall remarkably appear, against their enemies in this age or in after ages, how few true believers will be found upon earth!”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 18:8
“The question implies a strong negation: No, he will not; he himself foresees it. This supposes that it is on earth only that there is occasion for faith; for sinners in hell are feeling that which they would not believe, and saints in heaven are enjoying that which they did believe. It supposes that faith is the great thing that Jesus Christ looks for.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 18:8
“I tell you that he will avenge them speedily,.... As he did in a few years after the death of Christ, when God's elect among the Jews were singled out, and gathered in from them, and were delivered from their persecutors, and saved from temporal ruin and destruction, whilst the Roman army made sad havoc of their enemies; and so will he do in the end of the world.”
The Pharisee and the Tax Collector
Luke 18:9-12
trusted in their own righteousness: Luke names the audience first, some who trusted in their own righteousness and viewed others with contempt, pairing self-trust with scorn. The Pharisee's prayer opens as thanks and turns at once to comparison with swindlers, evildoers, adulterers, and this tax collector.
Luke 18:9
“Unto certain - Unto some. Which trusted in themselves - Who confided in themselves, or who supposed that they were righteous. They did not trust to God or the Messiah for righteousness, but to their own works. They vainly supposed they had themselves complied with the demands of the law of God. Despised others - Others who were not as externally righteous as themselves. This was the character of the Pharisees. They trusted in their outward conformity to the ceremonies of the law. They considered all who did not do that as sinners.”
4 more voices on this verse
Luke 18:9
“He spake this parable - Not to hypocrites; the Pharisee here mentioned was no hypocrite, no more than an outward adulterer: but he sincerely trusted in himself that he was righteous, and accordingly told God so, in the prayer which none but God heard.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 18:9
“For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way "more justified" than the shameless Pharisee. The sounds of our voice, likewise, should be subdued; else, if we are to be heard for our noise, how large windpipes should we need! But God is the hearer not of the voice, but of the heart, just as He is its inspector.”
Tertullian · written before 220 · On Prayerpatristic
Luke 18:9
“The parable we have now read, is closely connected with the one which immediately precedes it. The parable of the persevering widow — teaches the value of importunity in prayer. The parable of the Pharisee and tax-collector — teaches the spirit which should pervade our prayers. The first parable encourages us to pray and never give up. The second parable reminds us how and in what manner we ought to pray. Both parables should be often pondered by every true Christian. Let us notice, firstly — the sin against which our Lord Jesus Christ warns us in these verses.”
Luke 18:9
“This is called a parable, though there be nothing of similitude in it; but it is rather a description of the different temper and language of those that proudly justify themselves, and those that humbly condemn themselves; and their different standing before God. It is matter of fact every day.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
The two men stand at opposite ends of Jewish religious life. One is a Pharisee known for strict keeping of the law, the other a tax collector who gathered revenue for Rome. Both go up for the same purpose.
Luke 18:10
“A Pharisee - For a description of the Pharisees and their tenets, see on Mat 16:1 (note). Publican - See an account of these on Mat 5:46 (note). Both these persons went to the temple to pray, i.e. to worship God: they were probably both Jews, and felt themselves led by different motives to attend at the temple, at the hour of prayer: the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Luke 18:10
“It was not the hour of public prayer, but they went thither to offer up their personal devotions, as was usual with good people at that time, when the temple was not only the place, but the medium of worship, and God had promised, in answer to Solomon's request, that, whatever prayer was made in a right manner in or towards that house, it should therefore the rather be accepted.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 18:10
“Then, in the case of the publican, who excelled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God.”
Irenaeus · written before 202 · Irenaeus Against Heresies Book 4patristic
Luke 18:10
“THIS is called a parable, yet it is rather an incident, an anecdote, a statement of facts. You will observe that our Lord never used a fable. Fables may be employed to set forth that which is earth-born, but a parable, which is, in itself, true, is alone adapted to set forth spiritual Truths of God. I say this just now because I read, the other day, an assertion that the story of the rich man and Lazarus was only a fable, like that of Jotham.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2395: “The Blessings of Public Worship” (lightly modernized text, CCEL edition)Particular Baptist
stood by himself and prayed: Theophylact notes that the prayer opens like a grateful man's, with thanks to God, and then turns to comparison with other men. Augustine found the fault in what the Pharisee left out. He asked God for nothing.
Luke 18:11
“Stood and prayed thus with himself - Some have proposed to render this, “stood by himself” and prayed. In this way it would be characteristic of the sect of the Pharisees, who dreaded the contact of others as polluting, and who were disposed to say to all, Stand by yourselves. The Syraic so renders it, but it is doubtful whether the Greek will allow this construction. If not, it means, he said over to himself what he had done, and what was the ground on which he expected the favour of God.”
2 more voices on this verse
Luke 18:11
“The Pharisee denies himself to be a sinner; none of his neighbours can charge him, and he sees no reason to charge himself, with any thing amiss; he is clean, he is pure from sin. But the publican gives himself no other character than that of a sinner, a convicted criminal at God's bar. (2.) He has no dependence but upon the mercy of God, that, and that only, he relies upon.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 18:11
“What profit is there in fasting twice in the week if it serves only as a pretext for ignorance and vanity and makes you proud, haughty and selfish? You tithe your possessions and boast about it. In another way, you provoke God's anger by condemning and accusing other people because of this. You are puffed up, although not crowned by the divine decree for righteousness. On the contrary, you heap praises on yourself. He says, "I am not as the rest of humankind." Moderate yourself, O Pharisee. Put a door and lock on your tongue.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 120patristic
I fast twice a week: Wesley records that the strict Pharisees fasted every Monday and Thursday and that many of them gave a full tenth of their income in tithes. The law set one fast a year, on the Day of Atonement. Every item in the list is his own work.
Luke 18:12
“I fast twice in the week - So did all the strict Pharisees: every Monday and Thursday. I give tithes of all that I possess - Many of them gave one full tenth of their income in tithes, and another tenth in alms, the sum of this plea is, I do no harm: I use all the means of grace: I do all the good I can.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
Luke 18:12
“I give tithes of all that I possess - Or, of all I acquire, κτωμαι. Raphelius has well observed, that this verb, in the present tense, signifies to acquire - in the preter, to possess: the Pharisee’s meaning seems to be, “As fast as I gain any thing, I give the tenth part of it to the house of God and to the poor.” Those who dedicate a certain part of their earnings to the Lord should never let it rest with themselves, lest possession should produce covetousness.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:13-14
lift up his eyes to heaven: The tax collector asks for the one thing the Pharisee never requested, God, have mercy on me, a sinner. The Greek has the article, the sinner. Jesus says this man, rather than the Pharisee, went home justified.
Luke 18:13
“But what of the publican? He stood, it says, "afar off," not even venturing, so to speak, to raise up his eyes on high. You see him abstaining from all boldness of speech, as having no right thereto, and smitten by the reproaches of conscience: for he was afraid of being even seen by God, as one who had been careless of His laws, and had led an unchaste and dissolute life. You see also that by his external manner, he accuses his own depravity.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 120patristic
4 more voices on this verse
Luke 18:13
“IT was the fault of the Pharisee that though he went up into the Temple to pray, he did not pray. There is no prayer in all that he said. It is one excellence of the publican that he went up to the Temple to pray and he did pray—there is nothing but prayer in all that he said. "God be merciful to me a sinner" is a pure, unadulterated prayer throughout!”
Luke 18:13
“The publican standing afar off - From the holy of holies, would not so much as lift up his eyes to heaven - Touched with shame, which is more ingenuous than fear.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 18:13
“Standing afar off - Afar off from the “temple.” The place where prayer was offered in the temple was the court of women. The Pharisee advanced to the side of the court nearest to the temple, or near as he could; the publican stood on the other side of the same court if he was a Jew, or in the court of the Gentiles if he was a pagan, as far as possible from the temple, being conscious of his unworthiness to approach the sacred place where God had his holy habitation.”
Luke 18:13
There may, therefore, be some allusion to this here, though not likely. a sinner--literally, "the sinner"; that is, "If ever there was one, I am he."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
went home justified: Justified is the word of a court's acquittal, and the sinner is declared righteous before God. Jamieson, Fausset and Brown note that the Pharisee never sought that verdict and felt no need of it.
Luke 18:14
“I tell you that this man,.... The publican that so freely owned himself to be a sinner, and by his carriage acknowledged he was unworthy of any favour; and who was treated with so much contempt by the Pharisee: went down to his house; from the temple which was built on a mountain, justified, rather than the other: accounted as a righteous person in the sight of God; justified from all his sins, and accepted by him, when the other was abhorred and neglected.”
2 more voices on this verse
Luke 18:14
“Went down to his house justified - His sin blotted out; and himself accepted. Rather than the other - Η εκεινος: that is, the other was not accepted, because he exalted himself - he made use of the mercies which he acknowledged he owed to God, to make claims on the Divine approbation, and to monopolize the salvation of the Most High! He was abased, because he vainly trusted that he was righteous, and depended on what he had been enabled to do, and looked not for a change of heart, nor for reconciliation to God.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:14
“THE publican was justified rather than the Pharisee. The outwardly worse man of the two was accepted rather than the one who was apparently better. "This man went down to his house justified rather than the other." Observe, dear Friends, our Savior's gentle way of describing the contrast between these two men. He says that the publican was "justified rather than the other," but we all know that behind this mild and lenient expression, there is the sad and solemn Truth of God that the Pharisee was not justified at all.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2687: “Too Good to Be Saved!” (lightly modernized text, CCEL edition)Particular Baptist
Connectionstopics/pride
Unless You Receive It Like a Child
Luke 18:15-17
bringing their babies to Jesus: Jesus reverses the disciples' rebuke and says the kingdom of God belongs to such as these. Anyone who does not receive the kingdom of God like a little child will never enter it, so every adult enters by receiving.
Luke 18:15
“It may be thought strange by some that the disciples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But we must understand in this either a mystery, or the effect of their love to Him. For they did it not from envy or harsh feeling towards the children, but they manifested a holy zeal in their Lord's service, that he might not be pressed by the crowds. Our own interest must be given up where an injury is threatened to God.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
3 more voices on this verse
Luke 18:15
“They brought unto him also infants - On these verses the reader is requested to consult the notes on Mat 19:13 (note), Mat 19:14 (note), and on Mar 10:16 (note). When a spiritual guide (a gooroo) visits his disciple, the latter takes his child to him for his blessing, forcing the head of the child down to the gooroo’s feet, who gives what is called his blessing in some such words as these, Live long! - Be learned! - Be rich!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:15
“The ignorance of the disciples does not stand alone. On few subjects, perhaps, shall we find such strange opinions in the churches, as on the subject of the souls of children . Some think that children ought to be baptized, as a matter of course; and that if they die unbaptized — they cannot be saved. Others think that children ought not to be baptized, but can give no satisfactory reason why they think so. Some think that all children are regenerate by virtue of their baptism.”
Luke 18:15
“Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Jesus calls the children to Himself over His disciples' rebuke. Theophylact notes that He taught humility first by the deed of receiving them and then by the word. Ambrose names what fits children for the kingdom: they have yet to learn deceit, striking back or the chase after wealth.
Luke 18:16
“It is the mind of Christ that little children should be brought to him, and presented as living sacrifices to his honour: " Suffer little children to come to me, and forbid them not; let nothing be done to hinder them, for they shall be as welcome as any." The promise is to us, and to our seed; and therefore he that has the dispensing of promised blessings will bid them welcome to him with us.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 more voices on this verse
Luke 18:16
“Why does he say that children are fit for the kingdom of heaven? Perhaps it is because they do not know spitefulness, have not learned to deceive, dare not strike back, neglect to search for wealth, and do not work after honor and ambition.… Childhood is not meant, but rather goodness rivaling childlike simplicity. It is not a virtue to be unable to sin, but to be unwilling to do so and to retain perseverance of will, so that the will imitates childhood and the person imitates nature.”
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
Luke 18:16
“What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "FOR OF SUCH IS THE KINGDOM OF GOD," or "of heaven," as in Mt 19:14, completes the previous information here conveyed; especially as interpreted by what immediately follows: "AND HE TOOK THEM UP IN HIS ARMS, PUT HIS HANDS UPON THEM, AND BLESSED THEM" (Mr 10:16).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
like a little child: The saying turns the scene into a condition of entry into the kingdom of God for every adult. Basil read receiving the kingdom as a child as taking the Lord's teaching like a child under instruction, trustfully and without dispute.
Luke 18:17
“Lastly, our Saviour expressed this when He said, Verily I say unto you, Whosoever will not receive the kingdom of God as a little child, &c. What child were Christ's Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? (Isai. 9:6.) Who when He was reviled, reviled not again. (1 Pet. 2.) So that there is in childhood a certain venerable antiquity, and in old age a childlike innocence.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 18:17
WHEN our Lord blessed the little children He was making His last journey to Jerusalem. It was thus a farewell blessing which He gave to the little ones and it reminds us of the fact that among His parting words to His disciples, before He was taken up, we find the tender charge, "Feed My lambs." The ruling passion was strong upon the great Shepherd of Israel, "who gathers the lambs with His arms and carries them in His bosom."
The Ruler Who Had Great Riches
Luke 18:18-21
Jesus answers the ruler's title first: No one is good except God alone. The commandments He then lists are duties owed to other people, and the ruler answers, All these I have kept from my youth.
Luke 18:18
“And a certain ruler asked him,.... A young man, Mat 19:20 a ruler among the Jews, a civil magistrate, and a very rich man; he ran after Jesus, and overtook him in the way, as he was going towards Jericho, Mar 10:17 saying, good master; "Rabbi"; or doctor, what shall I do to inherit eternal life? See Gill on Mat 19:16.”
2 more voices on this verse
Luke 18:18
“And to the person who said to Him, "Good Master," He confessed that God who is truly good, saying, "Why callest thou Me good: there is One who is good, the Father in the heavens;" and they assert that in this passage the Aeons receive the name of heavens.”
Irenaeus · written before 202 · Irenaeus Against Heresies Book 1patristic
Luke 18:18
“The story we have now read is three times reported in the Gospels. Matthew, Mark and Luke were all moved by the Holy Spirit to record the history of the rich young ruler. This fact should be noticed. It shows us that there are lessons before us which demand special attention. When God would impress on Peter his duty towards the Gentiles, He sent him a vision which was repeated "three times." (Acts 10:16.) We learn, firstly, from these verses — to what lengths men may go in self-ignorance.”
The ruler called Him Good Teacher. Ambrose holds that Jesus points to God alone as good while keeping His own goodness. Henry puts the question back: does the ruler then take Him for God?
Luke 18:19
“And Jesus said unto him,.... In answer to his question, beginning with the character he gave him: why callest thou me good? it being unusual to address men, even their Rabbins, under such a title: none is good, save one, that is, God: or "but God alone"; as the Vulgate Latin and Arabic versions render it; or, "but the one God", as read the Syriac, Persic, and Ethiopic versions; See Gill on Mat 19:17.”
1 more voice on this verse
Luke 18:19
“He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is not excepted from God, surely neither is Christ excepted from good. For how is He not good who is born from good? A good tree brings forth good fruits. (Matt. 7:17.)”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
You know the commandments: Theophylact reads the list's order as moving from the sins men fall into most easily to the rarer ones, adultery first and then murder. Honoring father and mother comes last.
Luke 18:20
“Honour is concerned not only with paying respect, but also with giving bountifully. For it is honouring to reward deserts. Feed thy father, feed thy mother, and when thou hast fed them thou hast not requited all the pangs and agony thy mother underwent for thee. To the one thou owest all thou hast, to the other all thou art. What a condemnation, should the Church feed those whom thou art able to feed!”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 18:20
“Thou knowest the commandments,.... The ten commandments given to Moses, and delivered to people; and which they were careful to teach their children; though five are only here mentioned, and not in the order in which they stand: suggesting hereby that these must be kept, or the law must he fulfilled, and satisfaction made for the violation of it, or there can be no inheriting eternal life.”
Bede reads the ruler's claim as sincere: he had kept the commandments at least in outward things, and Mark 10:21 says Jesus loved him. Jamieson, Fausset and Brown hear a man who sensed that keeping them was too easy a way to eternal life. He still lacks one thing.
Luke 18:22-23
Jesus names a single gap in a kept law, You still lack one thing. The remedy, Sell everything you own and give to the poor, is aimed at this ruler's own idol. The ruler became very sad, because he was extremely wealthy.
Luke 18:22
“Our saviour knew his heart, and presently put him upon a trial which laid it open to the ruler himself. And to cure his love of the world, which could not in him be cured otherwise, Christ commanded him to sell all that he had. But he does not command us to do this; but to use all to the glory of God.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
he became very sad: The ruler's sadness and his great wealth stand in one sentence, and the wealth is the reason. Bede likens such riches to the thorns of the sower's parable that choke the seed. Jesus sees the sadness and speaks of the rich.
Luke 18:23
“Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 18:24-27
hard it is for the rich: Jesus turns the man’s sadness into a general warning: it is easier for a camel to pass through the eye of a needle. Jesus answers the hearers without softening the difficulty: What is impossible with man is possible with God.
Luke 18:24
“And when Jesus saw that he was very sorrowful,.... As he might, by his looks and gestures; and perceived that he was determined not to part with his possessions, and follow him: he said to his disciples, how hardly shall they that have riches enter into the kingdom of God! embrace the Gospel, and submit to the ordinances of it; deny themselves, part with their worldly substance for the cause of Christ, and interest of religion. Riches, which should be a reason for, are often a bar unto a profession of Christ, and his Gospel.”
2 more voices on this verse
Luke 18:24
As the ruler therefore was too infirm of purpose, and could not be prevailed upon even to listen to the advice of selling his possessions, although it would have been good for him, and full of reward, our Lord lays bare the malady which has its lair in the rich, thus saying, "How hardly shall they that have riches enter into the kingdom of God! And I say unto you, that it is easier for a camel to enter in through the eye of a needle, than a rich man into the kingdom of God."
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 123patristic
Luke 18:24
“In Mark (Mr 10:24) an explanation is added, "How hard is it for them that trust in riches," &c.--that is, with what difficulty is this idolatrous trust conquered, without which they cannot enter; and this is introduced by the word "children"--sweet diminutive of affection and pity (Joh 21:5).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
a camel to pass through the eye of a needle: Theophylact reads the saying as a flat impossibility, whether the camel is the animal or, as some took it, a ship's thick rope. Augustine gives the name rich to the man who covets temporal things and boasts in them. Verse 27 gives the answer.
Luke 18:25
"It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God." This is great power. It has great weight in words. With what other words would he more vehemently express that a rich person must not boast in his riches than these by which a compassionate person is defined as against nature?… You can also understand it morally, about every sinner and haughty rich person.
Ambrose of Milan · written before 397 · Commentary on Lukepatristic
2 more voices on this verse
Luke 18:25
“It as easier for a camel - Instead of καμηλον, a camel, S, and four other MSS., read καμιλον, a cable. See the same reading noticed on the parallel place, Mat 19:24 (note).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:25
“There is in the hearts of all people such a general affection to this world, and the things of it, that, since Christ has required it as necessary to salvation that we should sit loose to this world, it is really very hard for any to get to heaven. If we must sell all, or break with Christ, who then can be saved?”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Chrysostom held that the disciples asked in fear for the whole world, their own case aside. Their alarm is for everyone. Henry notes how closely the hearts of most men cleave to this world, so that the hearers were ready to despair of it.
Luke 18:26
“With men therefore whose thoughts creep earthward, salvation is impossible, but with God it is possible. For when man shall have God for his counsellor, and shall have received the righteousness of God and His teaching concerning poverty, as well as have invoked His aid, this shall be possible to him.”
Theophylact of Ohrid · written before 1107 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 18:26
“But they know how closely the hearts of most men cleave to this world, and are ready to despair of their being ever brought to this. There are such difficulties in the way of our salvation: as could never be got over but by pure omnipotence, by that grace of God which is almighty, and to which that is possible which exceeds all created power and wisdom.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Salvation passes out of man's power into God's. Bonaventure reads the impossible as what men cannot do by their own strength, which God does by the gift of His grace. Irenaeus sets the saying beside the rule that no created thing can prevail against the will of God.
Luke 18:27
“But in respect to His greatness, and His wonderful glory, "no man shall see God and live," for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. "For those things that are impossible with men, are possible with God." For man does not see God by his own powers; but when He pleases He is seen by men, by whom He wills, and when He wills, and as He wills.”
Irenaeus · written before 202 · Against Heresies Book IVpatristic
Luke 18:28-30
Peter sets the disciples' record against the ruler who could not follow: we have left all we had to follow You. Jesus promises many times more in this age and, in the age to come, eternal life.
Luke 18:28
“The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, Lo, we have left all. Matthew adds, What shall we have therefore? (Matt. 19:27.)”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
2 more voices on this verse
Luke 18:28
“Lo, &c.--in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept," etc. left all--"The workmen's little is as much his 'all' as the prince's much" [BENGEL].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 18:28
“The promise before us is a very particular one. It does not refer to the believer's reward in the eternal world, and the unfading crown of glory. It refers distinctly to the life that now is. It is spoken of "this present time." The "many times as much" of the promise must evidently be taken in a spiritual sense. The meaning is, that the believer shall find in Christ — a full equivalent for anything that he is obliged to give up for Christ's sake.”
for the sake of the kingdom of God: Jamieson, Fausset and Brown read the answer as gracious, accepting Peter's surrender at once as a thing already made. The list reaches wife and children, the closest ties a man has. The cause named is the kingdom.
Luke 18:29
“And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made?”
Irenaeus · written before 202 · Against Heresies Book Vpatristic
2 more voices on this verse
Luke 18:29
“There is no man, &c.--graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made. house, &c.--The specification is still more minute in Matthew and Mark, (Mt 19:27; Mr 10:29) to take in every form of self-sacrifice. for the kingdom of God's sake--in Mark (Mr 10:29), "for MY sake and the Gospel's." See on Lu 6:22.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 18:29
“That hath left house, or parents, etc. - See on Mat 19:28, Mat 19:29 (note), and Mar 10:29, Mar 10:30 (note). Or brethren - Η αδελφας, Or Sisters, is added by the Cod. Bezae, and some others.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The reward comes in two ages. Gill reads the present return as comfort, peace and satisfaction worth more than the home and family left. The ruler of verse 18 asked how to inherit eternal life, and here it is promised to those who left all.
Luke 18:30
“Who shall not receive manifold more in this present time,.... Not more houses, parents, brethren, &c. but that which is abundantly preferable to them; such comfort, peace, satisfaction, and pleasure, as are not to be found in such enjoyments: and in the world to come life everlasting; which was what the young man was desirous of inheriting, Luk 18:18.”
1 more voice on this verse
Luke 18:30
“In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from Lu 22:28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Toward Jerusalem; a Blind Beggar Sees
Luke 18:31-34
we are going up to Jerusalem: In Luke's third passion prediction, Jesus ties His suffering to Scripture: everything the prophets have written about the Son of Man will be fulfilled. The disciples did not understand, for plain words met minds unable to receive a suffering Messiah.
Luke 18:31
“See the notes at Mat 20:17-19. By the prophets - Those who foretold the coming of the Messiah, and whose predictions are recorded in the Old Testament. Son of man - The Messiah. They predicted that certain things would take place respecting the Messiah that was to come. See the Dan 9:25-27 notes; Isa. 53 notes. “These things,” Jesus said, would be accomplished “in him,” he being the Son of man, or the Messiah.”
2 more voices on this verse
Luke 18:31
“Two things here are which we had not in the other evangelists:-- 1. The sufferings of Christ are here spoken of as the fulfilling of the scriptures, with which consideration Christ reconciled himself to them, and would reconcile them: All things that are written by the prophets concerning the Son of man, especially the hardships he should undergo, shall be accomplished.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 18:31
The blessed prophet David has spoken one of those things which are of great importance for our benefit, especially as it refers to what is of constant occurrence, so to speak, to men's minds. "For I was prepared, he says, and was not troubled." For whatever happens unexpectedly, whenever it is of a serious character, exposes even courageous persons to agitation and alarm, and sometimes to unendurable terrors. But when it has been mentioned before that it will happen, its attack is easily averted. And this, I think, is the meaning of, "I was prepared, and was not troubled."
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 125patristic
delivered over to the Gentiles: Gill traces the delivering over from the chief priests to Pilate and from Pilate to the soldiers. Chrysostom hears the spitting among the things the prophets have written, in Isaiah 50, where the servant gave his back to those who struck him. Gentiles finish what Jerusalem's rulers begin.
Luke 18:32
“For he shall be delivered unto the Gentiles,.... As he was by the chief priests, Scribes, and elders, to Pilate, the Roman governor, and by him to the soldiers: and shall be mocked; as he was by the latter, when they crowned him with thorns, arrayed him in a purple robe, and put a reed into his hand, and bowed the knee to him, saying, hail king of the Jews; and likewise by the Jews when he hung upon the cross: and spitefully entreated. The Syriac and Persic versions leave out this clause here, and read it the next verse.”
Clarke sets the rising beside Hosea 6:2, which he renders as God raising Him up on the third day. Isidore of Pelusium held that His rising before three full days was a token of the highest power; a later rising would have been weakness.
Luke 18:33
“And they shall scourge him,.... As he was by Pilate's order, before he was crucified: and put him to death; a shameful, and a painful one, the death of the cross: and the third day he shall rise again; as he accordingly did.”
1 more voice on this verse
Luke 18:33
“And the third day he shall rise again - See Hos 6:2; and let the reader observe that the passage should be read thus: In the third day he will raise Him up, (יקמנו) and we shall live before him: his resurrection shall be the pledge, token, and cause of ours.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The meaning was hidden from them: Luke says the same thing three times. Wesley holds that they understood the literal words and could not fit them to their settled view of the Messiah. Gregory the Dialogist notes that a blind man receives light in the next verses, before their eyes.
Luke 18:34
The Savior of all then declared these things beforehand to the holy apostles. It says, "They did not understand what was said, and the word was hid from them." They did not then know accurately what the holy prophets proclaimed. Although [Peter] who was first among the disciples heard the Savior once say that he should be crucified, die and arise, he did not yet understand the depth of the mystery. He resisted, saying: "Far be that from you, Lord. This will not happen to you."
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 125patristic
4 more voices on this verse
Luke 18:34
“They understood none of these things - The literal meaning they could not but understand. But as they could not reconcile this to their preconceived opinion of the Messiah, they were utterly at a loss in what parabolical or figurative sense to take what he said concerning his sufferings; having their thoughts still taken up with the temporal kingdom.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Luke 18:34
“They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:34
Perhaps, if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the thing is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these "spots on the sun."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Luke 18:34
“Note, Therefore it is that people run into mistakes, because they read their Bibles by the halves, and are as partial in the prophets as they are in the law. They are only for the smooth things, Isa. xxx. Thus now we are too apt, in reading the prophecies that are yet to be fulfilled, to have our expectations raised of the glorious state of the church in the latter days.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Luke 18:35-39
a blind man was sitting: His cry, Jesus, Son of David, have mercy on me, is a confession from a man who cannot see the one he addresses. Those who led the way admonished him to be silent, but he cried out all the louder.
Luke 18:35
“And it came to pass that as he was come nigh unto Jericho,.... Which lay in his way to Jerusalem; a certain blind man sat by the way side begging: this was not blind Bartimaeus, nor his companion, for they were cured by Christ as he went out of Jericho; but this man before he came to it; for we afterwards read of his entrance into, and passing through Jericho, Luk 19:1 though much the same things are related in this account, as in that of the other two blind men; See Gill on Mat 20:30.”
4 more voices on this verse
Luke 18:35
“The miracle described in these verses is rich in instruction. It was one of the great works which witnessed that Christ was sent by the Father. (John 5:36.) But this is not all. It contains also some lively patterns of spiritual things which deserve attentive study. We see, for one thing, in this passage — the importance of diligence in the use of means. We are told of "a certain blind man who sat by the wayside begging." He sought the place where his pitiful condition was most likely to attract notice.”
Luke 18:35
“In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Luke 18:35
“A certain blind man - Bartimeus. See this transaction explained at large, on Mat 20:29-34 (note), and Mar 10:46 (note), etc.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:35
“It seems, he was not only blind, but poor, had nothing to subsist on, nor any relations to maintain him; the fitter emblem of the world of mankind which Christ came to heal and save; they are therefore wretched and miserable, for they are both poor and blind, Rev. iii.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
he asked what was happening: The blind man learns by ear what others see. Gill takes the noise to be the crowd's feet and tongues, and the Syriac version reads their voice. Pseudo-Chrysostom writes that he felt drawn toward Jesus and grasped with his heart what his eyes could not.
The crowd names Him Jesus of Nazareth. Gill takes it as the prophet of Nazareth, much talked of and said by some to be the Messiah, passing by on the road. Spurgeon pictures how quickly a town would stir when that news reached it.
Luke 18:37
“And they told him, that Jesus of Nazareth passeth by. Some of the company answered him, that Jesus, the prophet of Nazareth, so much talked of, and said to be the Messiah, who was become so famous for his doctrines and miracles, for healing diseases, and dispossessing devils, was just "then" passing by; and this occasioned the noise and clamour.”
Tertullian reads the cry as proof that the blind man held Jesus to be the Son of David without doubt. Theophylact adds that a man raised among the Jews knew the Christ would come from David's line. He asks for mercy before he names his need.
Luke 18:38
“Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardour was not damped.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
he cried out all the louder: Those who led the way tell him to be silent, and he cries out louder. Theophylact calls it the persistence of his confession. Gregory the Dialogist reads those who led the way as the crowd of desires that scatter the mind before Jesus comes to the heart.
Luke 18:39
Why then did the blind man, on hearing that He was passing by, exclaim, "Jesus, Thou Son of David, have mercy on me? " unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? "Those, however, who went before rebuked the blind man, that he should hold his peace."
Tertullian · written before 220 · Against Marcion Book IVpatristic
Luke 18:40-43
Jesus stopped and directed: that the man be brought to Him, halting the procession toward Jerusalem for one beggar the crowd had tried to silence. Immediately he received his sight and followed Jesus, glorifying God.
Luke 18:40
“The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith. And accordingly He calls the blind man to Him, and bids him draw nigh, that he in truth who had first laid hold on Him in faith, might approach Him also in the body. The Lord asks this blind man as he drew near, What will thou that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God.”
Cyril of Alexandria · written before 444 · Catena Aurea by Aquinaspatristic
1 more voice on this verse
Luke 18:40
"And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus" (Mr 10:49, 50).
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Gregory the Dialogist held that Jesus knew what the blind man wanted and wished to be asked, to rouse the heart to prayer. Ambrose adds that the question draws out a confession. The man calls Him Lord and asks to see again.
Luke 18:41
“What wilt thou, &c.--to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord--"Rabboni" (Mr 10:51); an emphatic and confiding exclamation.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Luke 18:41
“Or, He asked the blind man to the end that we might believe, that without confession no man can be saved.”
Ambrose of Milan · written before 397 · Catena Aurea by Aquinaspatristic
Theophylact reads the faith as the man's belief that Jesus is the Son of David, held fast while the crowd tried to silence him. The Greek verb for healed is the verb for saved.
Luke 18:42
“And Jesus said unto him, receive thy sight,.... Be it to thee as thou desirest, look up and see: thus by a word speaking, and power going along with it, without making use of any means, he fulfilled his desire. Thy faith hath saved thee; or has obtained salvation for thee, a temporal salvation; and it may be also a spiritual and an eternal one: for that is the concern faith has in salvation; it is the means of obtaining and enjoying it: Christ, the object of faith, is the author of it.”
2 more voices on this verse
Luke 18:42
“Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end-so that even that saying of the Lord touching the "one bath" does, under the person of Peter, merely regard us-still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer.”
Tertullian · written before 220 · On Baptismpatristic
Luke 18:42
“I do not remember that this expression is found anywhere else in the Word of God. It is found in these two places in the Gospel by Luke, but not in any other Gospel. Luke also gives us in two other places a kindred, and almost identical expression, ‘Thy faith hath made thee whole.’ This you will find used in reference to the woman whose issue of blood had been staunched (Luke 8:48), and in connection with that one of the ten lepers who returned to praise the Saviour for the cure he had received (Luke 17:19).”
followed Jesus, glorifying God: The healed man joins the road to Jerusalem, and his praise spreads to all the people who saw. Theophylact notes his gratitude and how he moved others to glorify God. Gregory the Dialogist says the one who sees also follows.
Luke 18:43
“And immediately he received his sight,.... As soon as ever the word was gone out of Christ's mouth, virtue went forth from him, and cured the man of his blindness; his eyes were at once opened, and he saw as other men; and followed him; his kind benefactor, with a grateful sense of his goodness, with strong affection for him, and faith in him; glorifying God, who had sent such a Saviour to him; who had wrought such a wonderful miracle for him: for he was sensible that none but God could do this.”
2 more voices on this verse
Luke 18:43
“And all the people - gave: praise unto God - They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by prejudice or self-interest.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Luke 18:43
“Now that he was delivered from his blindness, did he neglect the duty of loving Christ? He certainly did not. It says, "He followed him, offering him glory like to God." He was set free from double blindness. Not only did he escape from the blindness of the body but also from that of the mind and heart. He would not have glorified him as God, had he not possessed spiritual vision. He became the means of others giving Christ glory, for it says that all the people gave glory to God.”
Cyril of Alexandria · written before 444 · Commentary on Luke, Homily 126patristic
How this psalm is built
The form: Two parables on prayer, each introduced by a sentence that states its purpose, as Ryle classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| The purpose stated first | Verse 1 names the aim of the first parable, persistent prayer that keeps its heart. Verse 9 names the hearers of the second, people sure of their own righteousness who despised others. J. C. Ryle and Matthew Henry both mark that the lesson is named before the story is told.J. C. Ryle, Expository Thoughts on the Gospels, Luke, on Luke 18:1 and 18:9. | Luke 18:1, Luke 18:9 |
How this chapter is built
1 more paragraph on the patterns
The chapter opens with two parables on prayer, each introduced by a sentence that tells the reader its purpose. The first, at verses 1 to 8, sets a widow against an unjust judge. The second, at verses 9 to 14, sets a Pharisee against a tax collector. The rest of the chapter shows the same measure at work in the lives of children, a rich ruler and a blind beggar, and the humble are received each time.
Keep studying
People and groups1
Words12
Subjects4
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
J. C. Ryle, Expository Thoughts on the Gospels, Luke, on Luke 18:1 and 18:9.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alexander Maclaren, Expositions of Holy Scripture, Luke; Ambrose of Milan; Augustine of Hippo, Catena Aurea by Aquinas; Basil of Caesarea, Catena Aurea by Aquinas; Bede; Bonaventure, Commentary on Luke, Chapter 18; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 906: “The Soul's Crisis” (lightly modernized text, CCEL edition); Gregory the Dialogist; Irenaeus; Isidore of Pelusium, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Luke; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Catena Aurea by Aquinas; John Gill; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Pseudo-Chrysostom, Catena Aurea by Aquinas; Tertullian, Against Marcion Book IV and Theophylact of Ohrid, Commentary on Luke.