^18:18Now⁵⁵ a certain ruler⁵⁶ asked him, “Good teacher, what must I do to inherit eternal life?”⁵⁷^18:19Jesus⁵⁸ said to him, “Why do you call me good?⁵⁹ No one is good except God alone. ^18:20You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’ ”⁶⁰^18:21The man⁶¹ replied, “I have wholeheartedly obeyed⁶² all these laws⁶³ since my youth.”⁶⁴^18:22When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have⁶⁵ and give the money⁶⁶ to the poor,⁶⁷ and you will have treasure⁶⁸ in heaven. Then⁶⁹ come, follow me.” ^18:23But when the man⁷⁰ heard this he became very sad,⁷¹ for he was extremely wealthy. ^18:24When Jesus noticed this,⁷² he said, “How hard⁷³ it is for the rich to enter the kingdom of God!⁷⁴^18:25In fact, it is easier for a camel to go through the eye of a needle⁷⁵ than for a rich person to enter the kingdom of God.” ^18:26Those who heard this said, “Then⁷⁶ who can be saved?”⁷⁷^18:27He replied, “What is impossible⁷⁸ for mere humans⁷⁹ is possible for God.” ^18:28And Peter said, “Look, we have left everything we own⁸⁰ to follow you!”⁸¹^18:29Then⁸² Jesus⁸³ said to them, “I tell you the truth,⁸⁴ there is no one who has left home or wife or brothers⁸⁵ or parents or children for the sake of God’s kingdom ^18:30who will not receive many times more⁸⁶ in this age⁸⁷—and in the age to come, eternal life.”⁸⁸

Another Prediction of Jesus’ Passion

^18:31Then⁸⁹ Jesus⁹⁰ took the twelve aside and said to them, “Look, we are going up to Jerusalem,⁹¹ and everything that is written about the Son of Man by the prophets will be accomplished.⁹²^18:32For he will be handed over⁹³ to the Gentiles; he will be mocked,⁹⁴ mistreated,⁹⁵ and spat on.⁹⁶^18:33They will flog him severely⁹⁷ and kill him. Yet⁹⁸ on the third day he will rise again.” ^18:34But⁹⁹ the twelve¹⁰⁰ understood none of these things. This¹⁰¹ saying was hidden from them, and they did not grasp¹⁰² what Jesus meant.¹⁰³

Healing a Blind Man

^18:35As¹⁰⁴ Jesus¹⁰⁵ approached¹⁰⁶ Jericho,¹⁰⁷ a blind man was sitting by the road begging. ^18:36When he heard a crowd going by, he asked what was going on. ^18:37They¹⁰⁸ told him, “Jesus the Nazarene is passing by.” ^18:38So¹⁰⁹ he called out,¹¹⁰ “Jesus, Son of David,¹¹¹ have mercy¹¹² on me!” ^18:39And those who were in front¹¹³ scolded¹¹⁴ him to get him to be quiet, but he shouted¹¹⁵ even more, “Son of David, have mercy on me!” ^18:40So¹¹⁶ Jesus stopped and ordered the beggar¹¹⁷ to be brought to him. When the man¹¹⁸ came near, Jesus¹¹⁹ asked him, ^18:41“What do you want me to do for you?” He replied,¹²⁰ “Lord, let me see again.”¹²¹^18:42Jesus¹²² said to him, “Receive¹²³ your sight; your faith has healed you.”¹²⁴^18:43And immediately he regained¹²⁵ his sight and followed Jesus,¹²⁶ praising¹²⁷ God. When¹²⁸ all the people saw it, they too¹²⁹ gave praise to God.

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Footnotes

55 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
56 Only Luke states this man is a ruler (cf. the parallels in Matt 19:16–22 and Mark 10:17–22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
57 The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
58 Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
59 Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
60 A quotation from Exod 20:12–16 and Deut 5:16–20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
61 Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
62 Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
63 Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity. While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
64 Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
66 The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
68 The call for sacrifice comes with a promise of eternal reward: … you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1–10.
69 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
70 Grk “he”; the referent (the man) has been specified in the translation for clarity.
71 Or “very distressed” (L&N 25.277).
72 The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of (A [D] W Θ Ψ 078 f13 33vid 𝔐 latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages ( ). However, the phrase is lacking in some significant (א B L f1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. places the words in brackets, indicating doubts as to their authenticity. Grk “him.”
73 For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28–30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
74 The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20–21.
75 The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
76 Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
77 The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
78 The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
79 The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men … possible for God”) the phrase “mere humans” has been used in the translation.
80 Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἵδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in 4.b. See also I. H. Marshall, Luke (), ; D. L. Bock, Luke (), 2:.
81 Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
82 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
83 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
84 Grk “Truly (ἀμήν, amēn), I say to you.”
85 The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
86 Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
87 Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
88 Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
89 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
90 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
91 For location see ; ; ; ; ; ; ; ; .
92 Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
93 The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
95 Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (hubrizō) can mean either “insult” or “mistreat with insolence.”
96 And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22–23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
97 Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death … J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog … severely” to distinguish it from the term φραγελλόω (phragelloō) used in Matt 27:26; Mark 15:15.
98 Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
99 Here καί (kai) has been translated as “but” to indicate the contrast.
100 Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
101 Grk “And this.” Here καί (kai) has not been translated.
102 This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
103 Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
104 Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
105 Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
106 The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
107 For location see ; ; ; ; ; .
108 Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
109 Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
110 Grk “called out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
111 Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22–23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, 8.2.5 [8.42–49]).
112 Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
113 That is, those who were at the front of the procession.
114 Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
115 Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
116 Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
117 Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
118 Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
119 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120 Grk “said.”
121 Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
122 Here καί (kai) has not been translated because of differences between Greek and English style.
123 Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
124 Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
125 Or “received” (see the note on the phrase “let me see again” in v. ).
126 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
127 The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25–26; 7:16; 13:13; 17:15; 19:37).
128 Here καί (kai) has not been translated because of differences between Greek and English style.
129 The word “too” has been supplied for stylistic reasons.

Luke 18:18–43

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The Wealthy Ruler

Another Prediction of Jesus’ Passion

Healing a Blind Man

Footnotes

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