Luke Chapter 18
Prayer, Humility, and Discipleship
A. A Parable about Persistence in Prayer
1. (Luke 18:1) The purpose of the parable: that we might not lose heart in prayer.
“Then He spoke a parable to them, that men always ought to pray and not lose heart.”
Notes and Commentary
a. That men always ought to pray:
Man was created with a God-given spiritual instinct, a longing for eternity placed in his heart. As Ecclesiastes 3:11 says, “He has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end.” Prayer, therefore, often arises naturally in the soul. Yet obstacles continually interfere with consistent and effective prayer, and for that reason Jesus explicitly taught His disciples to pray at all times.
This does not mean believers must always be on their knees or with eyes closed, but that they should live in constant communion with God, maintaining what is often called “the spirit of prayer.” Paul emphasized this when he wrote in 1 Thessalonians 5:17, “pray without ceasing.” Such unceasing prayer, if practiced, would prevent countless sins, give strength in trials, and provide wisdom in decisions.
b. And not lose heart:
Jesus also knew how quickly His people would become discouraged and faint in prayer. Many stop praying because they feel their prayers are unheard, delayed, or resisted. Discouragement is one of Satan’s most effective weapons to hinder the prayer life of a believer.
Prayer is hard work. In Colossians 4:12, Paul praised Epaphras because “he is always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.” That phrase “laboring fervently” is a wrestling term, showing that prayer often involves a spiritual struggle that requires determination and effort. As Morrison once observed, prayer engages the whole man: the understanding to think intelligently, the heart to labor willingly, and the will to labor persistently.
The Devil hates prayer. If prayer were powerless, Satan would ignore it. Instead, he resists it because he knows prayer moves the hand of God.
We are often unconvinced of the reality and power of prayer. Too many believers use prayer as a last resort rather than their first line of action.
Jesus Himself modeled a life of prayer. Hebrews 7:25 says, “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” If our Lord, who is sinless and sovereign, lived a life of prayer, how much more should we?
c. Examples of persistence in prayer:
The Canaanite woman in Matthew 15:21–28 refused to be silenced when her initial request was denied. She pressed on until Jesus commended her great faith.
Jacob wrestled with the Angel of the LORD at Peniel and declared in Genesis 32:26, “I will not let You go unless You bless me!” Even when crippled, he would not release his grip until he obtained God’s blessing.
Rachel cried out in Genesis 30:1, “Give me children, or else I die!” Her desperation drove her to persistence in prayer.
These examples remind us that God honors those who will not give up but continue in faith, even when answers are delayed.
d. observation:
Persistence in prayer is not about wearing God down but about aligning our hearts with His will and preparing us to receive His answer. Luke’s Gospel repeatedly emphasizes prayer as a central theme of discipleship. In this section, persistence is directly linked to dependence upon God rather than upon one’s own strength
2. (Luke 18:2–8) The parable of the widow and the unjust judge.
“Saying: ‘There was in a certain city a judge who did not fear God nor regard man. Now there was a widow in that city; and she came to him, saying, “Get justice for me from my adversary.” And he would not for a while; but afterward he said within himself, “Though I do not fear God nor regard man, yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.”’ Then the Lord said, ‘Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?’”
a. A judge who did not fear God nor regard man:
This judge represents the lowest standard of human justice—he was ungodly as a man and corrupt as a magistrate. He had no reverence for God’s law and no compassion for people. Yet in the end, he answered the widow’s request—not out of righteousness, but out of sheer annoyance.
William Barclay observes that this man could not have been a Jewish judge, since Jewish disputes were handled by elders at the city gate. Rather, he was likely one of the paid magistrates installed by Herod or Rome, who were notorious for corruption and self-interest.
His complaint, “lest by her continual coming she weary me,” literally means, “lest she give me a black eye.” The Greek term hypopiazein comes from the boxing arena, signifying being battered and worn down. While figurative in this context, it shows the relentless nature of the widow’s petition.
b. The widow’s persistence versus the judge’s reluctance:
The widow—powerless, poor, and without an advocate—kept coming, crying for justice. In the ancient world, widows were among the most vulnerable, often taken advantage of without recourse. Her perseverance is the heart of this parable.
Jesus’ point is not that God is like the unjust judge, but rather that He is utterly unlike him. The widow overcame the judge’s reluctance; but when we pray, we come before a God who is eager to hear and answer.
Too often, believers feel they must overcome God’s reluctance by persistence. That misses the point. God is not hesitant—He is merciful, gracious, and already working for our good. The purpose of persistence is not to change God but to shape us.
As Charles Spurgeon warned, “Too many prayers are like boy’s runaway knocks, given, and then the giver is away before the door can be opened.” True prayer persists until God answers according to His will.
Jesus Himself modeled repeated prayer. In Mark 14:39, He prayed the same words a second time in Gethsemane. Paul in 2 Corinthians 12:8 says, “Concerning this thing I pleaded with the Lord three times that it might depart from me.” The persistence of faith is not unbelief—it is surrender, trusting that God knows best even if His answer differs from our request.
Contrasts between the unjust judge and God the righteous Judge:
The judge was unfair; God is perfectly just.
The judge was indifferent; God loves His children.
The judge answered out of selfishness; God answers out of grace.
The judge granted justice reluctantly; God delights in doing good.
c. Shall God not avenge His own elect who cry out day and night to Him:
Here, Jesus points especially to persecuted believers who long for God’s justice. Their cries ascend both day and night, much like the martyrs under the altar in Revelation 6:10, who cry, “How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?”
For those enduring persecution, persistence in prayer requires grace, patience, and the assurance that God is not like the unjust judge. He hears, He cares, and He will act.
God may delay in answering, but His delays are not denials. He bears long, shaping His people, aligning their hearts with His will, and setting the stage for His perfect timing.
When His hand moves, He will act speedily—that is, decisively and without hesitation.
Encouragements in prayer:
We approach a Judge of perfect character.
We come to One who knows us intimately and has a personal interest in our case.
We have the privilege of constant access.
We have an Advocate—Jesus Christ the Righteous—pleading on our behalf (1 John 2:1).
We have promises to encourage us: “Call to Me, and I will answer you, and show you great and mighty things, which you do not know.” (Jeremiah 33:3)
d. When the Son of Man comes, will He really find faith on the earth?
This question shifts the parable’s focus from God’s willingness to man’s readiness. Faith is demonstrated in prayer that perseveres. The real danger is not that God will fail His elect, but that His elect will lose heart and cease to pray.
The context ties this statement to Jesus’ teaching in the previous chapter on His return. In the last days, when pressures and persecutions intensify, will there be found among His people the persistent faith that prays without ceasing?
Genuine faith continues to pray even when the heavens seem silent, believing God is faithful even when answers are delayed.
Thus, prayer and faith are inseparably linked. A prayerless church is a faithless church.
The persistence in this parable underscores discipleship: prayer is not an optional discipline but the lifeblood of enduring faith. Just as Israel had to wait centuries for their deliverance, so the church must learn to wait, to endure, and to pray until Christ returns
1. (Luke 18:9–14) A parable to rebuke the self-righteous.
“Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others: ‘Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, “God, I thank You that I am not like other men, extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess.” And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, 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, and he who humbles himself will be exalted.’”
a. To some who trusted in themselves that they were righteous, and despised others:
Self-righteousness always produces contempt for others. The one who elevates himself for his supposed spirituality inevitably lowers others in his mind. To trust in one’s own righteousness is to despise the grace of God, and this naturally spills over into despising others whom we think are less holy.
This was the spiritual disease of the Pharisees. They measured righteousness by externals and human comparisons, not by God’s holy standard. When man sets himself up as righteous, pride is inevitable, and pride is the great enemy of humility before God.
b. Two men went up to the temple to pray:
Both men came to the same temple, at the same time, for the same activity. Yet their prayers revealed two different hearts and two different relationships with God.
The Pharisee prayed, but Luke records that he “prayed thus with himself.” He used God’s name, but his heart was turned inward, not heavenward. His prayer contained five instances of “I.” His focus was not on God’s holiness but on his own accomplishments.
It is possible to address words to God but actually be speaking only to ourselves. True prayer says, “Thy will be done,” not “My will be done.”
Pate notes well that the Pharisee’s rejoicing was not in God’s character, but in his own imagined virtue. His prayer was a celebration of self, not a worship of God.
c. God, I thank You that I am not like other men:
Here the Pharisee compared himself to others, finding satisfaction in not being as sinful as “extortioners, unjust, adulterers, or even as this tax collector.” It is easy to look righteous when comparing oneself horizontally with sinners, but the proper comparison is vertical—with the holiness of God.
The demonstrative pronoun “this” (houtos) was contemptuous, setting himself apart from the tax collector as beneath him.
Rabbi Simeon ben Jochai provides an example of this Pharisaical arrogance when he boasted that if only one righteous man were left in the world, it would be him. Such pride is the natural fruit of self-righteousness.
The Pharisee boasted of fasting twice a week, beyond the requirement of the Law. Many fasted on the second and fifth days, which coincided with market days, ensuring maximum visibility for their piety. Barclay notes that even their fasting was timed for display.
Trapp rightly rebukes this attitude: “I am not as this publican. No, for thou art worse; yea, for this, because thou thinkest thee better.” Morris also reminds us that the Pharisee’s trouble was not insufficient progress but being on the wrong road altogether.
d. The tax collector’s prayer:
In stark contrast, the tax collector stood afar off, unwilling even to lift his eyes to heaven. He beat his breast continually, showing the weight of guilt upon his heart. Spurgeon highlights that this was not a single act but a repeated striking, expressing deep grief: “Oh, this wicked heart!”
His prayer was short, awkward, and halting: “God, be merciful to me a sinner!” Yet it was the prayer God honored, for it was genuine, humble, and rooted in faith.
Unlike the Pharisee, he did not compare himself with others, except to consider himself worse. Barclay points out that he identified himself as “the sinner,” as though he were the chief of sinners. Spurgeon emphasized that in his mind, if there were but one sinner in the world, he was that sinner.
The Greek word for “be merciful” is hilaskomai, which refers to an atoning sacrifice. Thus, his prayer essentially meant, “God, be merciful to me through Your atoning sacrifice for sins.” This anticipates Christ’s own work as the ultimate propitiation, as described in Hebrews 2:17.
This man approached God not with merit but with confession, not with self-righteousness but with repentance, not with pride but with humility.
e. This man went down to his house justified rather than the other:
The tax collector received immediate justification. He was declared righteous before God, not because of his deeds but because of his faith in God’s mercy. His prayer acknowledged sin and pled for propitiation.
Notice what he did not say:
He did not say, “God, be merciful to me, I’m better than the Pharisee.”
He did not say, “God, be merciful to me, for I am repentant.”
He did not say, “God, be merciful to me, for I am trying to improve.”
He simply cried for mercy on the basis of God’s provision for sin.
This demonstrates the core of the gospel: justification is by grace through faith, not by works of righteousness.
f. Everyone who exalts himself will be humbled, and he who humbles himself will be exalted:
This closing statement summarizes the principle repeated throughout Scripture. Pride always leads to humiliation; humility always leads to exaltation.
Proverbs 3:34: “Surely He scorns the scornful, but gives grace to the humble.”
James 4:6: “God resists the proud, but gives grace to the humble.”
1 Peter 5:5: “God resists the proud, but gives grace to the humble.”
True humility is simply seeing reality as it is. The Pharisee deceived himself into thinking he was righteous when he was not. The tax collector acknowledged he was a sinner and cast himself upon God’s mercy, and thus he was justified.
This parable strikes at the heart of man’s greatest stumbling block: pride in self-righteousness. Only by humbling oneself at the foot of the cross, relying solely on Christ’s atonement, can one be declared righteous before God.
B. Lessons on Humility
2. (Luke 18:15–17) Jesus uses children as examples of humility.
“Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them. But Jesus called them to Him and said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it.’”
a. They also brought infants to Him that He might touch them:
This simple act reveals both the character of Christ and the instinctive trust of children. Infants and children were drawn to Jesus. That they loved Him and came eagerly to Him shows His gentleness, warmth, and approachability. He was not stern or forbidding, but full of grace and compassion. Children do not naturally gather to harsh or bitter men; they came freely to Jesus because they sensed His love.
Barclay notes that mothers in that day customarily brought their infants to esteemed rabbis on their first birthday for a blessing. How much more fitting that these mothers sought out the Rabbi of all rabbis, the Son of God Himself, that He might bless their little ones.
b. That He might touch them:
Children may not yet comprehend theological discourse, but they can receive love through touch. Jesus communicated His blessing to them in a way they could understand.
Matthew 19:13 adds that Jesus laid His hands on them and prayed. This reflects the Old Testament practice where the laying on of hands conveyed blessing, as when Jacob blessed Ephraim and Manasseh (Genesis 48:14–15). In the New Testament, the laying on of hands is similarly associated with blessing, commissioning, or imparting spiritual gifts (Acts 6:6; Acts 8:17; Acts 9:17; 1 Timothy 5:22; 2 Timothy 1:6).
Spurgeon aptly remarked, “He did not baptize them, but He did bless them.” This makes clear that Jesus extended His love and blessing to children, but not in the form of ritual or sacrament—He blessed them by prayer and touch.
c. Let the little children come to Me:
The disciples rebuked those bringing the children, perhaps thinking they were protecting Jesus from interruption. But Jesus rebuked His disciples instead, calling the children to Himself. This teaches us never to place obstacles in the path of children who seek Him.
In our time, we know even more about Christ than those Judean mothers did, for we have the full testimony of the gospel. Therefore, there is no excuse for parents or churches to withhold the way of Christ from their children. To discourage or neglect the spiritual nurture of children is to directly oppose Jesus’ heart.
d. For of such is the kingdom of God:
Jesus did not only welcome children, He declared them as examples of the kind of trust and humility that characterizes the kingdom. Children do not earn blessing or pretend they do not need it—they simply receive it. This posture of dependence and openness is precisely what God requires for entrance into His kingdom.
Pate notes that Jesus not only included children as members of the kingdom but extolled them as model citizens because of their capacity to trust and love without pretense.
The same truth is echoed in Matthew 18:3, where Jesus said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.”
e. Whoever does not receive the kingdom of God as a little child will by no means enter it:
This statement universalizes the lesson. It is not enough to admire childlike humility—one must personally adopt it. The kingdom is not received through pride, status, or works, but with the simplicity of faith, dependence, and humility.
To receive the kingdom as a child is to acknowledge our helplessness and need. Just as an infant depends entirely on its parents for life, provision, and protection, so the believer must rely wholly on God’s grace in Christ.
The Pharisee of the previous parable exalted himself and was rejected. The tax collector humbled himself and was justified. Likewise, here Jesus shows that only those who receive with childlike humility will enter the kingdom.
C. Riches and True Discipleship
1. (Luke 18:18–19) A rich young ruler comes to Jesus.
“Now a certain ruler asked Him, saying, ‘Good Teacher, what shall I do to inherit eternal life?’ So Jesus said to him, ‘Why do you call Me good? No one is good but One, that is, God.’”
a. Now a certain ruler:
This man is known from the harmony of the Gospels as the rich young ruler. Luke identifies him as a ruler (Luke 18:18), Matthew calls him young (Matthew 19:22), and all three Synoptic accounts affirm that he was rich (Luke 18:23; Matthew 19:22; Mark 10:22). His position of authority may have been political, as in a civic magistrate, or religious, as in a synagogue leader. Either way, he was prominent and respected in his community.
What makes this encounter striking is that despite his status, wealth, and morality, he sensed that something was still missing. Even the most privileged positions in life cannot guarantee peace with God.
b. Good Teacher:
His greeting was unusual, even shocking. No other rabbi in the time of Jesus was addressed as “Good Teacher,” because the title implied moral perfection and absolute goodness. It was reserved for God alone.
Plummer, cited in Geldenhuys, notes, “There is no instance in the whole Talmud of a rabbi being addressed as ‘Good Master.’” Rabbis carefully avoided this title because they taught that goodness in its fullest sense belongs to God alone.
The fact that this ruler applied it to Jesus was either flattery without understanding, or it hinted at a recognition of Jesus’ unique authority.
This shows us that he had some sense of Jesus’ uniqueness, yet not enough to truly know Him as Lord.
c. What shall I do to inherit eternal life?
His question reveals a works-based orientation. Like many religious people, he assumed eternal life could be earned through some noble act, ritual, or deed. He believed salvation could be achieved, rather than received by grace.
He wanted to know what good thing he could add to his already moral and prosperous life to secure eternal life. This exposes the universal human tendency to rely on self-effort, morality, and law-keeping rather than faith.
In reality, inheritance is not earned but received by relationship. Eternal life is not secured by what we do, but by knowing and trusting the One who is Himself life (John 17:3).
d. Why do you call Me good?
Jesus’ question was not a denial of His own goodness but a challenge to the ruler’s understanding. The man had used a divine title without grasping its implications. Jesus pressed him to consider: “Do you realize what you are saying? Do you understand that to call Me good is to call Me God?”
Spurgeon put it plainly: “The argument is clear: either Jesus was good, or he ought not to have called Him good; but as there is none good but God, Jesus who is good must be God.”
Jesus was forcing the ruler to confront two realities: (1) the true nature of Christ, and (2) the true nature of man. If Jesus is truly good, then He is God. If only God is good, then man—no matter how moral or wealthy—cannot be righteous by his own works.
This ruler thought himself nearly righteous enough to inherit eternal life. Yet by addressing Jesus as “Good Teacher,” he unknowingly acknowledged his need for One who is truly good and truly God.
e. The contrast with the tax collector:
Just a few verses earlier (Luke 18:10–14), Jesus commended the prayer of the tax collector, who humbled himself, beat his chest, and cried out, “God, be merciful to me a sinner!” That man was justified. The ruler, by contrast, came confidently and politely, but with misplaced trust in his own morality.
He did not yet see himself as the sinner in need of mercy, and therefore he could not yet see Jesus as the Savior who alone could give him eternal life.
2. (Luke 18:20–21) Jesus asks the ruler about his life.
“You know the commandments: ‘Do not commit adultery,’ ‘Do not murder,’ ‘Do not steal,’ ‘Do not bear false witness,’ ‘Honor your father and your mother.’ And he said, ‘All these things I have kept from my youth.’”
a. You know the commandments:
As an educated Jewish ruler, he would have been thoroughly familiar with the Law of Moses. Jesus appealed to this shared knowledge, listing the commandments that dealt with man’s relationship to man (Exodus 20:12–16; Deuteronomy 5:16–20).
Even today, though many may not be able to recite the Ten Commandments word for word, most people still affirm their basic moral principles. This is because God has written His law on the conscience of every human being. Romans 1:19–20 says, “Because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.” Romans 2:14–15 adds, “For when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them.”
Humanity instinctively recognizes the morality expressed in God’s commandments. Yet recognition of the Law is not the same as keeping it, and knowledge alone does not bring eternal life.
The rich young ruler knew the commandments well but still lacked assurance of eternal life. His eagerness to ask Jesus showed that beneath his religious exterior, he knew something was missing.
b. You shall not murder:
Jesus’ selection of commandments is intentional. He quotes from the second table of the Law—the commandments governing relationships with other people. He did not at first mention the commandments about loving God (no idols, no other gods, etc.), but focused on how this man treated others.
The young ruler responded confidently: “All these things I have kept from my youth.” In his view, he had faithfully kept God’s moral requirements toward others since his early days.
c. All these things I have kept from my youth:
The man claimed a life of obedience, and outwardly it may have been true. In the eyes of men, he was moral, upright, and blameless. Paul once described himself in similar terms: “Concerning the righteousness which is in the law, blameless.” (Philippians 3:6).
But Jesus had already taught in the Sermon on the Mount that God’s standard of righteousness goes beyond outward action to the inward thoughts and intentions of the heart (Matthew 5:21–30). By that deeper standard, no man can claim perfect obedience.
Pate explains that the ruler was likely thinking back to his bar mitzvah, the ceremony marking his passage into adulthood at age thirteen, when a Jewish boy became obligated to keep the commandments of the Law. From that time, he considered himself accountable before God.
His claim reflects the tragic self-deception of legalism: he measured himself against external requirements, but failed to see his inward spiritual poverty. Outward conformity without inward transformation cannot produce eternal life.
This ruler stood at the same crossroads every moral man faces: Will I trust in my own record of obedience, or will I confess my need of God’s mercy? Tragically, he clung to his self-righteousness and wealth rather than the Savior standing before him.
3. (Luke 18:22–23) Jesus instructs the ruler.
“So when Jesus heard these things, He said to him, ‘You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.’ But when he heard this, he became very sorrowful, for he was very rich.”
a. So when Jesus heard these things:
Jesus answered in light of who the man was and what he had said. His words were tailor-made to expose the true condition of the man’s heart. While the principle of His instruction applies broadly, the specific demand to sell everything was uniquely fitted to this one individual.
Mark’s account adds an important detail: “Then Jesus, looking at him, loved him, and said to him” (Mark 10:21). Jesus did not speak harshly or with scorn but with love. He saw through the man’s wealth and outward morality to the spiritual emptiness within. This man had climbed the ladder of success but discovered that it leaned against the wrong wall. Outwardly he had everything; inwardly he lacked the one thing needful.
b. You still lack one thing:
This statement cut through the man’s pride. Despite riches, morality, respectability, and authority, Jesus exposed the great deficiency: he lacked eternal life. Possessing everything else, he had nothing of true value.
The contrast is striking: the tax collector, despised by society, went home justified (Luke 18:14), while this ruler, admired by society, went home sorrowful. Outward status means nothing before God if the heart is not surrendered to Him.
c. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me:
Instead of debating his claim to have kept the commandments, Jesus confronted him with the first table of the Law—to love the LORD your God with all your heart, soul, and strength (Deuteronomy 6:5).
The ruler’s wealth had become his idol. His god was money, and Jesus exposed it by calling him to lay down that idol.
By telling him to distribute his wealth to the poor, Jesus also revealed his lack of love for others. True obedience to the Law is summed up in loving God and loving neighbor (Matthew 22:37–40). This man failed at both.
Jesus offered him something infinitely better: treasure in heaven. Earthly wealth is temporary, but heavenly treasure is eternal. Yet he clung to the perishable rather than the eternal.
Important clarifications:
Jesus was not giving a universal command for all disciples to sell everything, but a specific command to this man, whose riches were the very chain that bound him. For others, wealth can be a tool for God’s kingdom when used wisely.
At the same time, this passage warns us against excusing ourselves too quickly. For some, forsaking materialism is exactly what Christ requires. Francis of Assisi heard these words personally and obeyed them literally, surrendering his possessions to follow Christ.
Ultimately, Jesus was not asking the man to embrace poverty but to embrace discipleship: “Come, follow Me.” The same words called Peter, Andrew, James, John, and Matthew. Following Christ is the essence of salvation; wealth was simply the test of this man’s willingness to obey.
Trapp rightly observed: “Think not, therefore, as many do, that there is no other hell but poverty, no better heaven than abundance.”
d. He became very sorrowful, for he was very rich:
Luke highlights the emotional impact—he did not argue, but he went away sorrowful. His face fell, his heart sank, and he turned back from the call of discipleship. Matthew 19:22 and Mark 10:22 add that he went away grieving.
His sorrow shows that he wanted eternal life, but not at the price of surrendering his wealth. His riches owned him more than he owned them.
It is tragic to have great riches and yet be spiritually bankrupt. His wealth promised security, but it only deepened his bondage. Clarke notes, “And what were these in comparison of peace of conscience, and mental rest? Besides, he had unequivocal proof that these contributed nothing to his comfort, for he is now miserable even while he possesses them! And so will every soul be, who puts worldly goods in the place of the supreme God.”
The picture is heartbreaking: very sorrowful and very rich. It describes countless men who cannot let go of their idols, even when eternity is at stake.
4. (Luke 18:24–27) The problem of riches.
“And when Jesus saw that he became very sorrowful, He said, ‘How hard it is for those who have riches to enter the kingdom of God! For 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.’ And those who heard it said, ‘Who then can be saved?’ But He said, ‘The things which are impossible with men are possible with God.’”
a. When Jesus saw:
Jesus did not soften His demands when the rich ruler turned away in sorrow. He did not lower the standard of discipleship to make it easier or more appealing. Instead, He used the man’s sorrow as a teaching moment for His disciples and for all who would hear. This shows that Jesus is not desperate for followers—He demands wholehearted devotion, even at the cost of wealth, status, or comfort.
b. How hard it is for those who have riches to enter the kingdom of God!
Jesus plainly identified riches as a spiritual danger. Wealth often deceives men into thinking they are secure, self-sufficient, and fulfilled in this life, leaving no hunger for eternal life.
We usually think of poverty as the great trial, but Jesus said riches may be the greater hindrance to salvation. Wealth can make us dull to spiritual need.
Many excuse themselves from this warning by not considering themselves rich. Yet compared to most of the world, and certainly compared to people in Jesus’ day, almost all modern readers would be considered wealthy. This warning, therefore, strikes closer to home than most are willing to admit.
Paul wrote in 1 Timothy 6:9–10: “But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.”
c. For 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:
Jesus illustrated the impossibility of self-salvation for the wealthy with a vivid, humorous image. A camel, the largest animal in Palestine, passing through the tiny opening of a needle’s eye, is absurdly impossible.
Some interpreters have tried to soften this statement by suggesting “the eye of a needle” referred to a small gate in Jerusalem, or that the Greek word for “camel” (kamelos) should be read as “rope” (kamilos). But as Morris and others point out, such explanations miss the point. Jesus was deliberately using a hyperbolic picture to illustrate impossibility.
Barclay notes that the rabbis often used the image of an elephant passing through the eye of a needle as an expression of impossibility. Jesus, adapting the proverb, used a camel—the largest animal His hearers knew well.
The lesson is clear: it is humanly impossible for the rich to save themselves.
d. Who then can be saved?
The crowd’s reaction reflects common Jewish thinking of the time. Wealth was seen as a sign of God’s favor, so if even the rich struggle to enter the kingdom, who could possibly be saved?
Many in the crowd, and even some disciples, expected that following Jesus would bring them wealth, influence, or high status in His kingdom. France notes: “In a culture where wealth was regarded as a sign of God’s blessing and where a religious teacher was therefore expected to be at least moderately wealthy, the lifestyle of Jesus and his disciples was conspicuously different.”
The disciples themselves struggled with this, hoping for prominence in Jesus’ Messianic kingdom. But Jesus was teaching them that riches are not evidence of God’s blessing, but often barriers to His kingdom.
e. The things which are impossible with men are possible with God:
Salvation is always a miracle of God’s grace. No man—rich or poor—can save himself. Eternal life is never earned by wealth, morality, or status, but received by grace through faith in Christ.
Examples of wealthy men saved by God’s grace show that while riches are a great obstacle, they are not an absolute barrier: Zacchaeus (Luke 19:2–9), Joseph of Arimathea (Luke 23:50–53), and Barnabas (Acts 4:36–37). These men used their wealth in service of God rather than letting it rule their hearts.
Carson reminds us: “Jesus is not saying that all poor people and none of the wealthy enter the kingdom of heaven. That would exclude Abraham, Isaac, and Jacob, to say nothing of David, Solomon, and Joseph of Arimathea.”
G. Campbell Morgan puts it succinctly: “Man is ever attempting to personally and socially enter into the Kingdom of God by endeavours with men, and this never succeeds. With God the thing is possible.”
The impossibility of salvation by human effort magnifies the glory of salvation by grace. Rich or poor, salvation requires divine intervention, for “by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2:8–9).
5. (Luke 18:28–30) Our reward and the solution to the problem of riches.
“Then Peter said, ‘See, we have left all and followed You.’ So He said to them, ‘Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life.’”
a. See, we have left all and followed You:
Peter, speaking for the disciples, contrasted their choice with that of the rich young ruler. Where he walked away sorrowful, they had left their homes, professions, and families to follow Christ. Peter wanted assurance that such sacrifice would not be forgotten or in vain.
Jesus did not rebuke Peter’s question. Instead, He affirmed that sacrifice for His sake is always noticed and rewarded.
The disciples did, in fact, occupy a unique position in God’s plan. They would sit on thrones judging the twelve tribes of Israel in the millennial kingdom (Matthew 19:28). They were chosen to be the foundation of the church, as Paul wrote in Ephesians 2:20, “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.”
Their names will also be inscribed on the twelve foundations of the New Jerusalem (Revelation 21:14), an eternal memorial of their faithfulness.
Thus, while their sacrifices were great, their rewards—both temporal and eternal—would far exceed what they left behind.
b. Assuredly, I say to you, there is no one who has left:
Here Jesus broadened the promise. The principle of reward applies not only to the twelve apostles but to all believers who give up anything for His sake. Whatever is surrendered in obedience to Christ will be repaid abundantly by God, both in this life and in eternity.
The phrase “many times more” is not meant in a literal material sense. Jesus did not promise multiple biological families. Rather, the fulfillment is spiritual. In the fellowship of God’s people, a believer gains a larger family in the faith, multiplied relationships, and multiplied blessings.
In Mark’s parallel account (Mark 10:29–30), Jesus adds “with persecutions,” reminding us that following Him brings both blessings and trials. Yet the blessings outweigh the cost.
Matthew Poole outlines the ways this is fulfilled in the present time:
The joy of the Holy Spirit, peace of conscience, and assurance of God’s love.
A contented heart, which is better than wealth itself.
God stirs others to supply our needs, and such provision often brings greater sweetness than abundance did.
Sometimes God restores physical blessings, as in the case of Job, who after his trial received greater riches than before (Job 42:10).
c. The principle stands:
God will never be a debtor to any man. We cannot outgive Him. Whatever is surrendered for Christ’s sake—whether wealth, family ties, or personal comfort—will be repaid in this life with spiritual blessings and in the next with eternal life.
Psalm 62:10 warns us: “If riches increase, do not set your heart on them.” The antidote to the corruption of riches is generosity. When we live with open hands, giving to God and others, riches lose their power to enslave us.
Jesus’ teaching flips the world’s values: what is given up for Him is not truly lost but invested in heaven. Every sacrifice made for His kingdom will be honored, either now in the community of faith or eternally in His presence.
6. (Luke 18:31–34) Jesus again announces His coming fate in Jerusalem.
“Then He took the twelve aside and said to them, ‘Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon. They will scourge Him and kill Him. And the third day He will rise again.’ But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.”
a. Behold, we are going up to Jerusalem:
The disciples knew their destination, for the group was traveling south toward the holy city during Passover season. The journey itself was expected, but what awaited them in Jerusalem was not. Passover celebrated Israel’s redemption from Egypt, and now the greater redemption was about to be accomplished through the suffering and death of the true Lamb of God.
b. All things that are written by the prophets concerning the Son of Man will be accomplished:
Jesus anchored His coming suffering and death in Scripture. He emphasized “all things,” pointing to the overlooked prophetic passages that described a suffering Messiah. The Jews of that day eagerly anticipated a conquering Messiah but neglected the prophecies of His rejection and sacrifice.
Isaiah 53 foretold the Suffering Servant: “He is despised and rejected by men, a Man of sorrows and acquainted with grief… Surely He has borne our griefs and carried our sorrows.”
Psalm 22 vividly described the crucifixion: “They pierced My hands and My feet… They divide My garments among them, and for My clothing they cast lots.”
Zechariah 12:10 looked ahead: “They will look on Me whom they pierced.”
Every prophetic detail would be fulfilled in Jerusalem, confirming Jesus as the Son of Man who accomplishes redemption through suffering.
c. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon:
Jesus gave a detailed description of His passion before it took place.
“Will be delivered” points to His betrayal by Judas and the handing over to the Jewish authorities, who in turn delivered Him to the Romans (Gentiles).
The mocking, insults, and spitting described His humiliation. As Spurgeon noted, “They plucked his hair, they smote his cheeks, they spat in his face. Mockery could go no farther. It was cruel, cutting, cursed scorn.”
Scourging was one of the most brutal punishments of the Romans, a lashing that often brought victims near death even before crucifixion.
Finally, He would be killed—not merely rejected, but crucified.
Jesus listed layer upon layer of suffering:
Betrayal by a friend.
Injustice by leaders.
Public humiliation.
Physical torture.
Death itself.
The disciples had wanted glory in Jerusalem, but Jesus described rejection, agony, and the cross.
d. And the third day He will rise again:
The suffering would not be the end. Jesus also predicted His resurrection. This, too, fulfilled prophecy (Psalm 16:10: “For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption”).
Jesus spoke confidently of rising on the third day, something entirely outside of human control. Only the power of God could accomplish it. The resurrection would vindicate His claims, confirm His deity, and secure salvation for His people.
e. They understood none of these things:
Despite hearing Jesus’ words plainly, the disciples failed to grasp their meaning. Luke emphasizes their blindness with a threefold description:
They understood none of these things.
This saying was hidden from them.
They did not know the things which were spoken.
Their inability was not intellectual but spiritual. The truth was hidden from them until the resurrection opened their eyes. God withheld full understanding, likely because they could not bear it at this stage. If they had truly comprehended that Jesus was going to suffer humiliation and death, their expectations of sharing in His earthly glory would have collapsed, and their courage might have failed altogether.
Later Jewish rabbis would speak of two Messianic figures: Messiah ben Joseph, the suffering one, and Messiah ben Judah, the conquering one. But here Jesus revealed that the same Messiah would fulfill both roles—first suffering, then reigning in glory.
7. (Luke 18:35–39) In Jericho, a blind man begs for the attention of Jesus.
“Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging. And hearing a multitude passing by, he asked what it meant. So they told him that Jesus of Nazareth was passing by. And he cried out, saying, ‘Jesus, Son of David, have mercy on me!’ Then those who went before warned him that he should be quiet; but he cried out all the more, ‘Son of David, have mercy on me!’”
a. As He was coming near Jericho:
Jericho was a major stop for pilgrims traveling from Galilee to Jerusalem for Passover. It was an ancient and significant city, but now it became the backdrop for one of Jesus’ last miracles before the cross.
Mark 10:46 identifies the man as Bartimaeus, son of Timaeus.
Though blind, he did not let his limitation keep him from seeking Christ. Unable to see, he used his hearing—listening for the movement of the crowd, asking what was happening. His persistence shows the kind of faith that overcomes obstacles.
The apparent contradiction between the accounts (Luke saying Jesus was entering Jericho; Matthew and Mark saying He was leaving) is resolved by archaeology: by Jesus’ day, there were two Jerichos—the old Jewish city and the newer Roman city. The miracle likely occurred between them.
b. He cried out all the more:
When Bartimaeus learned that Jesus was near, he began crying out desperately. The crowd tried to silence him, but he refused to be silenced.
His first cry (Luke 18:38) was the ordinary loud call for attention.
His second cry (Luke 18:39) is described by Luke with a stronger Greek term, indicating an uncontrollable, almost primal scream of desperation. Barclay notes that this word conveyed the cry of ungovernable emotion—raw, urgent, and impossible to ignore.
This persistence reflects the very principle Jesus had taught earlier in this chapter—the need to pray and not lose heart (Luke 18:1). Bartimaeus lived out this truth in his determined cry for mercy.
c. “Jesus, Son of David, have mercy on me!”
Bartimaeus addressed Jesus by His Messianic title: Son of David. This shows remarkable insight, for though physically blind, he saw more clearly than many in the crowd. He recognized Jesus as the promised Messiah.
His plea was not for what he thought he deserved but for mercy. He understood his condition—both physical and spiritual—and came with humility, not entitlement.
His cry reflects the kind of prayer God honors: short, humble, desperate, and centered on God’s mercy.
D. The Blind Man Healed Near Jericho
8. (Luke 18:40–43) Jesus heals the blind man.
“So Jesus stood still and commanded him to be brought to Him. And when he had come near, He asked him, saying, ‘What do you want Me to do for you?’ He said, ‘Lord, that I may receive my sight.’ Then Jesus said to him, ‘Receive your sight; your faith has made you well.’ And immediately he received his sight, and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.”
a. Jesus stood still:
Though Jesus was on His final journey to Jerusalem, where the cross awaited Him, He paused in response to a desperate cry for mercy. Nothing could stop His mission, yet He allowed His journey to be interrupted by faith. This highlights both His divine sovereignty and His tender compassion. He was willing to halt the procession of history for the sake of one blind beggar.
b. What do you want Me to do for you?
This question reflects both Jesus’ humility and His personal care. Though omniscient, He asked the man to verbalize his request. God often waits for us to present our needs, not because He is unaware, but because asking demonstrates dependence and faith.
James 4:2 reminds us, “You do not have because you do not ask.” Many blessings are forfeited simply because we never bring our requests before God.
The question also probes the man’s heart. Did he truly want healing, or merely alms? His response revealed both his faith and his priorities.
c. Lord, that I may receive my sight:
The blind man responded with humility and clarity. He addressed Jesus as Lord, acknowledging His authority. He asked specifically for sight, not riches or status. His prayer was simple, direct, and full of trust.
d. Receive your sight; your faith has made you well:
Jesus granted his request instantly. The miracle was not only an act of divine power but also a testimony to the man’s faith.
The faith of the blind man was remarkable in several ways:
It was faith that wanted Jesus above all else.
It was faith that recognized Jesus’ identity as the Son of David and Lord.
It was faith that understood his need for mercy.
It was faith that spoke clearly and boldly before others.
It was faith that submitted to Jesus’ authority.
Faith was the channel through which healing came, but the power was Christ’s alone. His words remind us that God honors faith that clings to Him with persistence and humility.
e. He received his sight, and followed Him, glorifying God:
The miracle produced immediate transformation. Bartimaeus not only received his sight, but also became a disciple, following Jesus on the way to Jerusalem. His first act of seeing was to set his eyes on Christ and walk after Him.
His healing produced worship. He glorified God publicly, and the crowd who witnessed it also praised God. A true work of Christ always leads to glory being given to God.
The timing is significant. Jesus was heading to Jerusalem to suffer and die, yet Bartimaeus followed Him on that path. True discipleship means following Christ not only to blessing but also to the cross.
This closes Luke 18 with a living example of faith. The blind man, once a beggar by the roadside, became both a disciple and a witness, showing that persistent, humble faith receives from Christ what the self-righteous and self-sufficient cannot.
