The Gospel According to Luke (NAS)

Chapter Summary: In this chapter, Jesus transitions from the terrifying suddenness of the “Day of the Son of Man” to the spiritual stamina required to wait for it. He tells a humorous yet pointed parable about an unscrupulous judge and a relentless widow to illustrate that if even a corrupt official can be badgered into doing the right thing, how much more will a loving God respond to his people—provided they don’t give up. Then Jesus moves from a lesson on the internal posture of prayer to a lesson on the status required to enter the Kingdom. He dismantles the ladder of religious merit and replaces it with the “helplessness” of a child, setting the stage for his encounter with a wealthy ruler who believes he has kept every rung of the Law. Jesus continues the encounter with the wealthy ruler, using the man’s moral confidence to expose a deeper idol. After the ruler departs, Jesus pivots to the twelve disciples to give them the clearest—and most ignored—prediction of His coming execution in Jerusalem. As Jesus draws near to the ancient city of Jericho, the gateway to the steep ascent toward Jerusalem, the narrative contrast reaches its peak. While the sighted disciples remain “blind” to Jesus’ impending suffering (v. 34), a physically blind beggar possesses the spiritual sight to recognize Jesus as the Royal Heir of David.

“Not to lose heart” (mē enkakein): This verb literally means to “give in to evil” or “shrink back” out of exhaustion or cowardice. In the context of prayer, it describes the temptation to quit when the answer seems delayed.

“Respected” (entrepomenos): From a root meaning “to turn.” It describes a person who doesn’t “turn around” for anyone; he has no regard for social shame, public opinion, or human dignity. This is a man with no moral or social “brakes.”

“Give me justice” (ekdikēson me): Often translated “avenge me,” but in a legal context, it means to deliver a just verdict or to protect one’s rights. The widow isn’t asking for revenge; she is asking for the law to be enforced against an “opponent” (antidikou) who is likely exploiting her.

“Wear me out” (hypōpiazē me): This is a colorful boxing term! It literally means “to give a black eye” (to strike under the eye). The judge is using hyperbole—he’s afraid this widow is going to “bruise” his reputation or simply “beat him down” with her relentless requests.

“Exercises patience” (makrothymei): This describes God’s “long-suffering.” While the elect are crying out, God is not being slow; He is being “long-tempered.” He is balancing the urgency of the cry with His own divine timing.

“Speedily” (en tachei): This creates a tension with the “long-suffering.” From the human perspective, justice feels slow; from the perspective of the “Day of the Son of Man,” when it arrives, it will be sudden and decisive.

“The faith” (tēn pistin): Jesus uses the definite article here. He isn’t just asking if people will be religious, but if He will find that specific kind of persistent, “widow-like” faith that keeps knocking until the door of the Kingdom opens.

“Treated with contempt” (exouthenountas): A strong Lukan word meaning “to count as nothing.” It’s more than just dislike; it’s a total dismissal of the other person’s value.

“Standing by himself” (statheis pros heauton): This is a clever Greek ambiguity. It could mean he stood “and prayed to himself,” or that he “stood by himself” to avoid ritual defilement from the common “crowd.” Both suggest a man isolated by his own ego.

“Twice a week” (dis tou sabbatou): The Law only required one fast a year (Day of Atonement). The Pharisee is boasting of doing 104 times more than the minimum requirement.

“Be merciful” (hilasthēti): This isn’t the standard word for mercy (eleeō). It is the language of the propitiatory sacrifice or the mercy seat. The tax collector is literally crying out, “God, let there be an atonement for me!”

“The sinner” (tō hamartōlō): Note the definite article. He doesn’t say “a sinner” (one among many); he says “the sinner,” as if he is the only one in the temple who truly deserves the title.

“Rather than the other” (par' ekeinon): This is a comparative use of para. It implies that the tax collector was declared righteous “beyond” or “instead of” the Pharisee. The religious “overachiever” left the temple exactly as he came, while the “traitor” left justified.

“Infants” (brephē): Luke uses a more specific word than the other gospels. These aren’t just “kids”; they are nursing babies or toddlers—the most dependent and unproductive members of society.

“Inherit” (klēronomēsō): The ruler views eternal life as a possession to be gained through a specific “doing” (poiēsas). He is looking for a transaction, while Jesus has just pointed to the “receptive” nature of a child.

“Why do you call Me good?” (v. 19): Jesus isn’t denying His divinity; He is challenging the ruler’s shallow definition of “goodness.” If the ruler uses the word “good” for a mere teacher, he doesn’t understand the absolute moral perfection of God—a perfection he is about to realize he lacks.

“Everything as much as you have” (panta hosa echeis): Jesus doesn’t just say “sell some stuff.” He uses the exhaustive panta hosa, “all things, as many as you possess.” It is a total divestment to break the grip of the “mammon” mentioned in Chapter 16.

“Deeply grieved” (perilypos): The prefix peri- implies “all-around.” The man was surrounded or engulfed by sorrow. He wanted the Kingdom, but not at the cost of his identity as a “rich man.”

“Eye of a needle” (trēmatos belonēs): Luke (the physician) uses belonēs, which refers to a surgical needle, whereas Matthew and Mark use a word for a standard sewing needle. Either way, the image is of a literal impossibility. The common “gate in Jerusalem” theory (that the ‘Needle’s Eye’ was a small gate) has no historical evidence from the first century; Jesus is using a deliberate, humorous hyperbole.

“Our own things” (ta idia): Peter uses a very broad term. It includes their businesses, their homes, and their social standing. He is contrasting their “leaving” with the ruler’s “staying.”

“Shamefully treated” (ybristhēsetai): This refers to hubris—insolent, outrageous treatment intended to strip a person of their dignity. Jesus predicts not just death, but a calculated assault on His honor.

“Hidden from them” (kekrymmenon ap' autōn): This is a passive construction. It suggests a “divine veil.” Even though Jesus spoke in plain, literal terms about being spit on and killed, the disciples’ preconceived notions of a conquering Messiah made it linguistically impossible for them to process the data.

“Why do you call Me good?” (v. 19): Jesus isn’t denying His divinity; He is challenging the ruler’s shallow definition of “goodness.” If the ruler uses the word “good” for a mere teacher, he doesn’t understand the absolute moral perfection of God—a perfection he is about to realize he lacks.

“Everything as much as you have” (panta hosa echeis): Jesus doesn’t just say “sell some stuff.” He uses the exhaustive panta hosa, “all things, as many as you possess.” It is a total divestment to break the grip of the “mammon” mentioned in Chapter 16.

“Deeply grieved” (perilypos): The prefix peri- implies “all-around.” The man was surrounded or engulfed by sorrow. He wanted the Kingdom, but not at the cost of his identity as a “rich man.”

“Eye of a needle” (trēmatos belonēs): Luke (the physician) uses belonēs, which refers to a surgical needle, whereas Matthew and Mark use a word for a standard sewing needle. Either way, the image is of a literal impossibility. The common “gate in Jerusalem” theory (that the ‘Needle’s Eye’ was a small gate) has no historical evidence from the first century; Jesus is using a deliberate, humorous hyperbole.

“Our own things” (ta idia): Peter uses a very broad term. It includes their businesses, their homes, and their social standing. He is contrasting their “leaving” with the ruler’s “staying.”

“Shamefully treated” (ybristhēsetai): This refers to hubris—insolent, outrageous treatment intended to strip a person of their dignity. Jesus predicts not just death, but a calculated assault on His honor.

“Hidden from them” (kekrymmenon ap' autōn): This is a passive construction. It suggests a “divine veil.” Even though Jesus spoke in plain, literal terms about being spit on and killed, the disciples’ preconceived notions of a conquering Messiah made it linguistically impossible for them to process the data.

“Inquiring” (epynthaneto): This is the imperfect tense, suggesting a repeated, persistent asking. The blind man didn’t just ask once; he was actively and continuously investigating the source of the commotion.

“Jesus the Nazarene” vs. “Son of David”: The crowd uses a geographical descriptor (Nazōraios), but the blind man uses a Messianic title (Huiē Dauid). This is the first time in Luke’s Gospel that someone calls Jesus “Son of David” during His public ministry, signaling that the King is finally approaching His capital.

“Shouted” (eboēsen) and “Crying out” (ekrazen): Luke uses two different words for the man’s voice. Boāō (v. 38) is a loud shout for help; krazō (v. 39) is a more guttural, instinctive scream or “shriek.” As the crowd tries to suppress him, his desperation—and his volume—escalate.

“Stopped” (statheis): Literally “having stood.” In the middle of a massive, moving procession toward the Passover in Jerusalem, the King comes to a complete halt for a single “unimportant” beggar.

“What do you want Me to do for you?” (v. 41): This is a profound question of agency. Jesus does not assume; He invites the man to articulate his desire. It mirrors the language Jesus used with the wealthy ruler but results in the opposite outcome: the ruler wanted to keep his status, the beggar wanted to change his condition.

“Recover my sight” (anablepsō): The verb anablepō can mean “look up” or “see again.” It implies a restoration of what was lost.

“Saved you” (sesōken se): Just as with the Samaritan leper in Chapter 17, Jesus uses the verb sōzō. The man received more than just optical repair; he received the holistic salvation that comes from recognizing and following the Messiah.

“Immediately” (parachrēma): A favorite Lukan term. There is no recovery period or gradual clearing of vision. The light of the Kingdom breaks in instantly.