Bible Commentaries
Luke 18

Verse 1

THE UNJUST JUDGE PARABLE V. 1-8

1) "And he spake a parable unto them to this end," (elegen de parabolen autois pros to) "Then he told them a parable to this end-purpose," to impress upon them this need, for this purpose, Luke 18:7.

2) "That men ought always to pray," (dein pnatote proseuchesthai autous) "That they must always pray;" It is urgent or of serious importance to pray, even daily, Matthew 6:9; Matthew 6:11; 1 Thessalonians 5:17.

3) "And not to faint;" (kai me egkakein) "And not to faint," to lose heart, to give up, to quit, or fall by the wayside, Galatians 6:9; Ephesians 6:18; Philippians 4:6.

Verse 2

1) "Saying, There was in a city a judge," (legon krites tis hen en tini polei) "Saying, there was a certain judge in a particular city;" In position of listening and decision making, he represented God. He, of all men, should be willing to hear and do the things that were just.

2) "Which feared not God," (ton theon me phoboumenos) "Who did not fear God," did not reverence or respect God, as a judge should. Therefore he is later called an "unjust judge," Luke 18:6. As one who "feared not God," he was unprincipled and reckless in character.

3) "Neither regarded man:" (kai anthropon me entrepomenos) "Nor did he regard man," with personal respect, caring only, or at least for his own welfare, of "what do I get out of it?" He was void of all principles. He lacked the very basic principles required for impartial judgments.

Verse 3

1) "And there was a widow in that city;" (chera de hen en polei ekeine) "Then there was a widow in that city," whether Israel to whom God had given a bill of divorcement, later to take her back, or the church, temporarily bereft of her groom, (Jesus Christ) in this age, is not certain.

2) "And she came unto him, saying," (kai ercheto pros auton legousa) "And she came to him, saying," appealing to him for help, for mercy, as widows were so often exposed to gross injustices in the middle eastern societies, Jeremiah 22:3.

3) "Avenge me of mine adversary." (ekdikeson me apo tou antidikou mou) "Vindicate me from my opponent," 1 Peter 5:8, one who is troubling me, continually vexing me; Consider my case, and free me from my oppressor as expressed, Luke 18:5; Luke 18:7-8.

Verse 4

1) "And he would not for a while:" (kai ouk ethelen epi chronon) "And he would not respond for a running period of time," brushing her aside, putting her off with delays.

2) "But afterward he said within himself," (meta tauta de eipen en heauto) "Then after these things (repeated appeals from the widow) he said to himself, within," as a matter of self-defense, for selfish, self-preservation, covetous reasons.

3) "Though I fear not God, nor regard man;" (ei kai ton theon ou phoboumai oude anthropon entrepomai) "Even though I do not fear God or regard man," the creed of an atheist, though I am an iron man, untouched by emotional appeals and affairs of others. He deliberately admitted to himself this own villany and the unscrupulous nature of his own character.

Verse 5

1) "Yet because this widow troubleth me," (dia ge to parechein moi kopon ten cheran pauten) "Yet because this widow causes me continual trouble," Luke 11:8, by her repeated appeals to me for help, by her coming to me again and again, lest she wear me out, 1 Timothy 5:5.

2) “I will avenge her," (ekdikeso auten) I will vindicate her," relieve her of her opponent, the one who harassed her. But not because of any mercy or compassion that I have for her, or any man or God. I will do it as a matter of self defense, not as a matter of justice.

3) "Lest by her continual coming she weary me," (hina me eis telos erchomene hupopiaze me) "Lest she exhaust me (wear me out) in the end by her coming," continually, repeatedly, again and again, for the same purpose. Lest she "give me a black eye, beat me up" in reporting my "no decision" for her, to the public in general.

Verse 6

1) "And the Lord said," (eipen de ho kurios) "Then the master said," to his disciples, whom He was instructing, interpreting what he had said in the parable.

2) "Hear what the unjust judge saith." (akousate ti ho krites tes adikias legei) "You all give heed to what that unjust judge says," in his behavior, and final decision on the matter particularly, just what his conclusion was.

Verse 7

1) "And shall not God avenge his own elect," (ho de theos ou me poiese ten ekdikesin ton kelekton autou) "Then will not God, by all means, vindicate his chosen people," be they Israel, in her dispersed widowhood, till the church and Gentile age be over, or the church’s earnest petition in her trials today, John 15:20; Matthew 23:37-39; Luke 21:20-24.

2) "Who cry day and night unto him," (ton boonton auto hemerai kai nuktos) "Who cry continually, (as a pattern) night and day to him," through every hour of need, Revelation 6:10; For both Israel and the church are the "apple of his eye," Zechariah 2:8; John 14:1-3.

3) "Though he bear long with them?" (kai makrothumei ep’ autois) "And be patient over them?" will He not? is the idea; Yes, and He will hear the prayers of, guard, be with and in, and protect His people, in His church, Matthew 16:18; Matthew 5:11-12; Matthew 28:18-20; Acts 1:11; Ephesians 3:21.

Verse 8

1) “I tell you that he will avenge them speedily." ego humin hoti poiesei ten ekdikesin auton en tachei) "I tell you all that he will make the vindication of them (that they need) quickly," without delay or deference, though the time may seem long to them, Hebrews 10:36-37; 2 Peter 3:8-9.

2) "Nevertheless when the Son of man cometh," (plen ho huios tou anthropou elthon) "Nevertheless when the Son of man comes," for He will, after awhile, John 14:1-3; Acts 1:11.

3) "Shall he find faith on the earth?" (ara euresei ten postin epi tes ges) "will he then find the faith upon the earth?" at His second coming, Luke 21:25-28; Deuteronomy 30:3; Acts 1:9-11, the system of faith which I commit to you all still on earth? and this kind of persevering prayer in faith, "praying always," Luke 18:1; 1 Thessalonians 5:17? It seems to be implied that he will find persevering prayer, faith observed by but a few, Matthew 24:1; 1 Timothy 4:1.

Verse 9

THE PHARISEE AND THE PUBLICAN PARABLE V. 9-14

1) "And he spake this parable unto certain," (eipen de pros tinas tous ten parabolen tauten) "Then he spoke this parable directly to certain ones," who were Pharisaical at heart, or Pharisees, who were following Him like Judas, the snake-hearted hypocrite.

2) "Which trusted in themselves," (kai pepolthotas ep’ heautois) "Who were continually relying upon themselves," as self-sufficient, with religious pride as described by Paul, Romans 10:2-4.

3) "That they were righteous," (hoti eisin dikaioi)" That they were and are righteous," without any need of daily prayer, confession, or cleansing, Matthew 6:9; Matthew 6:11; 1 John 1:8-9.

4) "And despised others:" (kai eksouthenountas tous loipous) "And they were continually despising the rest," al I others looking down upon or treating the rest with disdain, while they ought to have pitied and taught them, Matthew 28:19-20.

Verse 10

1) "Two men went up into the temple to pray;" (anthropoi duo anebesan eis to hieron pros euksasthai) "Two men ascended into the temple to pray," the temple being elevated. Likely some of Christ’s hearers were on their way up to the temple to worship, when He spoke this parable, at one of the usual times of prayers. In prayer true character is reflected.

2) "The one a Pharisee, and the other a publican." (ho eis Pharisaiois kai ho heteros telones) "The one (was) a Pharisee, and the other (of a different kind was) a tax-collector." The character of the Pharisee is disclosed, Matthew 3:1-2, as well as that of the publican.

Verse 11

1) "The Pharisee stood and prayed thus with himself," (ho Pharisaios statheis tauta pros heauton proseucheto) "The Pharisee standing (erect and with arrogant pride) prayed these things directly to (commend) himself," apparently forward, in a prominent, visible, conspicuous place in the temple, apart from others. As the Jews stood to pray, Mark 11:25.

2) "God, I thank thee that I am not as other men are," (ho theos eucharisto soi hot! ouk eime hosper hoi loipoi ton anthropon) "I thank you God that I am not (do not exist) as the rest of men," all except himself.

3) "Extortioners, unjust, adulterers," (arpager adikoi moichoi) "Rapacious (extortioners) unjust, adulterers," Extortioners are those who by force or injury or threat secure what they want from others. Unjust refers to acts of farce or fraud, of which he claims innocence. And adultery, which he denied, means marital Infidelity in sexual relations with another party.

4) "Or even as this publican." (e kai hos houtos ho telones) "Or even as this tax-collector," I am not a disreputable, dishonest, money-grabbing fellow, like he is, is the pious claim of the Pharisee, despising him, Luke 18:9. To have been kept from God, or as a basis for an entrance into heaven, Titus 3:5; Ephesians 2:8-10; Romans 11:6.

Verse 12

1) "I fast twice In the week," (nesteou dis tou sabbatou) "I fast two times (of) in the week," in each week. While the law prescribed only one day of fasting, on the Great Day of atonement, not every week, Leviticus 16:29. The oral law, invented by men, prescribed two fasts, on Monday and Thursday of each week, in commemoration of Moses ascending and descending Mt Sinai.

2) “I give tithes of all that I possess." (apokekaetou panta hosa ktomai) I tithe of things that I get," one tenth of his income, not his property from which his income was produced, a thing that even unbelieving Jews did, which was no merit for obtaining salvation, Titus 3:5; Romans 11:6.

Verse 13

1) "And the publican, standing afar off," (ho de telones makrothen hestos) "Then the tax collector standing a distance away," yet, in the temple, afar off from the Holy Place, near the back of the temple, in comparison or contrast with the prominent place of prayer from which the Pharisee stood to pray, to be seen of men, Luke 18:11; over whom heaven rejoiced, Luke 15:10.

2) "Would not lift up so much as his eyes unto heaven," (ouk ethelen oude tous opthalmous eparai eis ton ouranon) "Would not even lift his eyes up toward heaven," but bowed with an humble heart, so different from the Pharisee.

3) "But smote upon his breast, saying," (all’ etupten to stethos autou legon) "But he smote his breast, repeatedly saying," praying, pleading, in a gesture of penitent sorrow, as reflected Luke 23:48, a sign of grief and self-reproach, Jeremiah 31:19.

4) "God be merciful to me a sinner." (ho theos hilastheti moi to hamartolo) "God be a mercy sacrifice to me the lawless one." The blood for atonement of sin was offered at the mercy seat, and this publican knew it, Exodus 25:17-18; Exodus 25:21; Hebrews 9:5; Leviticus 16:5, the sinner of immoral and unethical kind beyond others; or "God be a propitiation sacrifice, a mercy sacrifice for me," as described Isaiah 53:4-12; 2 Corinthians 5:21; Romans 3:25.

Verse 14

1) “I tell you, this man went down to his house justified," (lego humin katebe houtos dedikaiomenos eis oikon autou) "I tell you all this man went down from the temple into his house (home or residence) having been justified," before God, Acts 13:39; Romans 3:28, acquitted, saved from his sins, through his repentance, confession, and prayer of faith, Psalms 145:18-19; Romans 10:9-13.

2) "Rather than the other" (par’ ekenon) "Rather than that one," instead of the former one, the Pharisee who had prayed so farcically, 1 Peter 5:5-6; Isaiah 57:15.

3) "For every one that exalteth himself shall be abased;" (hoti pas ho hupson heauton tapeinothesetai) "Because everyone who continually exalts himself will be abased," be left in a state of condemnation, guilt, shame and fear, Psalms 138:6.

4) "And he that, humbleth himself shall be exalted." (ho de tapeinon heauton hupsothesetai) "Yet the one who continually humbles himself will be exalted," lifted up, with his sins pardoned, justified, and with peace with God, Romans 5:11; Job 22:29; Matthew 23:12.

Verse 15

JESUS BLESSED LITTLE CHILDREN V. 15-17

1) "And they brought unto him also infants," (prosepheron de auto kai ta brephe) "Then they also brought babies to him," children, too young and too small to walk; Matthew and Mark call them "little children", Matthew 19:13; Mark 10:13.

2) "That he would touch them:" (hina auton haptetai) "That he should put his hands on them and pray," Matthew 19:13. Though putting hands on and blessing was a venerable custom, Genesis 48:14-15. Jewish mothers often, as a custom, carried their babies to Rabbis for them to bless them.

3) "But when his disciples saw it," (edontes de hoi mathetai) "Then when the disciples saw it," realized what was happening, Mark 10:13.

4) "They rebuked them." (epetimon autois) "They scolded him or chided them," Matthew 19:13, for taking His time and giving attention to babies, little realizing that attention given to children increases ones influence for good upon their parents. They often resented others who took His time. But such did not please the Lord, Matthew 15:23-24; Luke 18:39-40.

Verse 16

1) "But Jesus called them unto him, and said," (ho de lesous prosekalesato auta legon) "Then Jesus called them directly, and said to them," to His disciples, in privacy and confidentially, as members of His church band of followers, Mark 10, 14.

2) "Suffer little children to come unto me," (aphete ta paidia erchesthai pros me) "Allow the children to come unto me," Matthew 18:1, of their own will and accord, those who voluntarily want to come, those who are old enough and capable of making a decision of their own accord. The term here translated "little children" is (Gk. paidia) meaning children older than the "infants," (Gk. brephe) of Luke 18:15, Mark 10:14.

3) "And forbid them not:" (kai me koluete auto) "And do not prevent or obstruct them," those who are of age to walk, run, heed, obey, make decisions on moral matters of right and wrong. This passage in no way sanctions the bringing of infants into the church by sprinkling, pouring, or immersion. Only such as are old enough and mature enough to come to Jesus, of their own choice or volition, are to become church members.

4) "For of such is the kingdom of God." (ton gar toiouton estin he basileia tou theou) "For of such (as voluntarily come) is (exists) the kingdom of God," or correctly "the kingdom of heaven," the church, Matthew 18:3. Those who are old enough to make moral judgments for themselves, to receive Jesus for themselves are to come, never by a proxy-parent or god-parent, Mark 10:14.

Verse 17

1) "Verily I say unto you," (amen lego humin) "Truly I tell you all," as a church following fellowship, Luke 18:15; Matthew 18:1.

2) "Whosoever shall not receive the kingdom of God," (hos an me deksetai ten basilelan tou theou) "Whoever does not receive (of his own accord) the kingdom of God," humbly and voluntarily, Matthew 18:3.

3) "As a little child shall in no wise enter therein." (hos paidion ou me eiselthe eis auten) "Just as a child, by no means enters it," trustfully, humbly, lovingly, Psalms 131:2; 1 Peter 1:14, or does not enter into it at all. One can neither be saved, baptized, nor enter into "the kingdom of God," more precisely that administrative body of it, called "the kingdom of Heaven," by Matthew, except he come humbly, voluntarily, and by his own choice, Matthew 18:3-4; Mark 10:15-16.

Verse 18

THE RICH YOUNG RULER V. 18-30

1) "And a certain ruler asked him, saying," (kai eperotesen tis auton archon legon) "And a certain ruler questioned him, saying at length," a synagogue ruler, one who presided over religious synagogue services; Mark 10:17 indicates that he came to Him running and kneeled before Him, Matthew 19:16-30.

2) "Good master," (didaskale agathe) "Ideal teacher;" Matthew describes him also as a young man who was wealthy; He regarded Jesus as a man of virtue and wisdom, Mark 10:17.

3) "What shall I do to inherit eternal life?" (ti poiesas zoen aionion kleronomeso) "Just what may I do to inherit eternal life?" He was theologically wrong, for eternal life is the gift of God, even in the resurrection body, not something one may acquire by good works or deeds of moral and ethical nature, John 10:27; Ephesians 2:8-9; Romans 6:23.

Verse 19

1) "And Jesus said unto him," (eipen de auto ho lesous) "Then Jesus replied to him," Matthew 19:17; Mark 10:18.

2) "Why callest thou me good?" (ti me legeis agathon) "Just why do you say that I am good?" Matthew 19:17; Mark 10:18. He believed Jesus to be only a good human being who was a teacher.

3) "None is good, save one, that is, God." (oudeis agathos ei me eis ho theos) "No one is (exists as) good, except one, the living God," This refers to supreme good, Matthew 19:17; Mark 10:18. Either as the Christ, I am God, and good, or if I am only a teacher, none is good in the high, (Gk. agathos) elevated sense of good, Psalms 86:5; Psalms 119:68. Barnabas was called a "good man", only because he was "filled with the Holy Spirit," Acts 11:24.

Verse 20

1) "Thou knowest the commandments," (tas entolas oidas) "You well know or perceive the commandments," which Jesus then quoted from the second part of the law, those that set forth man’s duties to his fellowman, Exodus 20:12-17.

2) "Do not commit adultery," (me moicheuses) "Do not commit (an act) adultery" an act of adultery, Exodus 20:14; Matthew 19:18-19. And Jesus even indicated such was even "looking upon one" to lust thereafter, Matthew 5:27-28.

3) "Do not kill, Do not steal," (me phoneuses me klepses) "Do not steal, do not kill," Exodus 20:13; Exodus 20:15; Mark 10:19; Genesis 9:6.

4) "Do not bear false witness," (me pseudomartureses) "Do not bear (be a carrier of) false witness," false or malicious testimony, Exodus 20:16.

5) "Honor thy father and thy mother." (tima ton patera sou kai ten metera) "Honor your father and your mother," Exodus 20:12; Leviticus 19:18. In Mark 10:19 the phrase "defraud not" stands for the tenth commandment, "Thou shalt not covet," Exodus 20:17.

Verse 21

1) "And he said," (ho de eipen) "Then he responded," to Jesus with a sense of self-righteous pride.

2) "All these have I kept," (tauta panta ephulaksa) "All these things, I kept," or guarded, with moral and ethical respect, as taught by my school master, Galatians 3:24; Matthew 19:10; Mark 10:20. And Matthew adds his question, "what lack I yet," indicating he knew doing the commandments wasn’t enough.

3) "From my youth up." (ek neoteos) "Out of and from my youth," even until now, apparently sincere in thinking that he was telling the truth, though he wasn’t; As his later covetousness became evident, Luke 18:23; Exodus 20:17; Philippians 3:6-7.

Verse 22

1) "Now when Jesus heard these things, he said unto him," (akousas de ho lesous eipen auto) "Then when Jesus heard what he said, he said to him," with pity, compassion, knowing his covetous self-deception, Exodus 20:17; his love for money, 1 Timothy 6:9-11; Matthew 19:21.

2) "Yet lackest thou one thing:" (eti hen sois leipei) "There is (exists) one thing you lack," you are short of, That was a total reliance, full surrender of his soul to Jesus. He did not want to confess his need of a savior, but covetously wanted to: 1) First, hold on to this wealth, and 2) second, be saved without confessing his sins, Mark 10:21.

3) "Sell all that thou hast," (panta hosa echeis poleson) "Sell all the material things that you have,"’ hold or possess, that will reveal what you are at heart, your covetousness by nature and practice, Exodus 20:17; Luke 12:15.

4) "And distribute unto the poor," (kai diados ptochois) "And distribute (give out) to the poor people," share with them a thing that he, like the rich barn builder, had apparently not been doing, Luke 12:16-21; Matthew 19:21. One who has enough to give charity has enough of life’s material things.

5) "And thou shalt have treasure In heaven:" (kai ekseis thesauron entois ouranois) "And you will have treasure in heaven," laid up, in reserve. He did not have to sell all, but he had to be willing to do it, is the idea, for "no good thing will He withhold from them that walk uprightly," Psalms 84:11.

6) "And come, follow me," (kai deuro akolouthei moi) "And then come, follow me," Luke 9:23; Matthew 19:21; Mark 10:21.

Verse 23

1) "And when he heard this," (ho de akousas touta) "Then when he heard these things," what Jesus said, Matthew 19:22; Mark 10:22.

2) "He was very sorrowful:" (perilupos egenethe) "He became deeply grieved," emotionally disturbed, afraid, grieved, as he turned and walked away from salvation, and the best friend he ever met, Matthew 10:22. He was sorry to part with Christ, but to part with his love for riches was more painful to him, 1 John 2:15-17.

3) "For he was very rich." (en gar plousios sphroda) "For he was exceedingly rich," very wealthy, plutocratic, had great possessions, Matthew 19:22; Mark 10:22; 1 Timothy 6:18-19.

Verse 24

1) "And when Jesus saw that he was very sorrowful, he said," (idon de auton ho lesous eipen) "Then when Jesus perceived him, (so emotionally disturbed) he said," to the disciples, regarding this one who had been brought to a challenge to repent, yet willfully turned away, Romans 2:4-5; 2 Corinthians 7:10.

2) "How hardly shall they that have riches," (pos duskolos hoi ta chremata echontes) "How hardly shall those who have property," large assets; or with what obstruction and difficulty; It is not impossible, Luke 18:27; But riches are so frequently an hindrance, 1 Timothy 6:9-10; Mark adds, "How hard it is for them that trust in riches," Mark 10:24; Psalms 52:7; Psalms 62:10; 1 Timothy 6:17.

3) "Enter into the kingdom of God!" (eis ten basileian tou theou eisporeuontai) "Go into the kingdom of God!" voluntarily enter. For one must be saved born again, before he can either see or enter into the labors of the Lord, called the kingdom of God," or as expressed more definitively by Matthew as the "kingdom of heaven," the church, in this age, John 3:3; John 3:5; Matthew 5:3; Matthew 5:10.

Verse 25

1) "For it is easier for a camel," (eukopoteron gar eatin kamelon) "For it is easier for a camel," a dromedary of huge size, larger than a horse. The story, as an impossibility with men, is to be taken literally, Matthew 23:24. It is a proverbial saying, denoting a literal or physical impossibility.

2) "To go through a needle’s eye," (dia trematos belones eiselthein) "To enter through the eye of a needle," an absolute impossibility with men. There seems to be no justifiable reason to spiritualize either the camel or the eye of the needle.

3) "Than for a rich man to enter into the kingdom of God." (e plousion eis ten basileian tou theou eiselthein) "Than (for) a rich man to enter the kingdom of God," burdened with, covetously holding to, grasping and trusting in material things for his security; Trusting in such, this rich young ruler had walked away; The rich barn builder trusted in his riches till death; The rich man in hell too neglected to acknowledge his sins and repent until it was too late, Luke 12:16-21; Luke 16:19-21.

Verse 26

1) "And they that heard it said," (eipan de hoi akousantes) "Then the ones who heard it said," in response, one to another, so that he knew their questioning hearts, John 2:24-25.

2) "Who then can be saved?" (kai tis dunatai sothenai) "Who even is able to be saved." For who does not try or desire to be rich, in a temporal way? is the question; In Matthew and Mark it is indicated that the words were spoken by the disciples, Mark 10:23; Mark 10:26; Matthew 23, 25.

Verse 27

1) "And he said," (ho de elpen) "Then he said," or responded to their questioning hearts.

2) "The things that are impossible with men," (ta adunata para anthropois) "The things that are not possible with men, to be saved apart from God’s calling and drawing, Matthew 11:28; John 6:37; Revelation 22:17.

3) "Are possible with God." (dunata para tou theou estin) "They are possible with God," for the Gospel is that power, Romans 1:16; Isaiah 1:18; Hebrews 7:25. Things that exceed man’s power, human power, do not exceed Divine power, Matthew 19:26; Mark 10:27.

Verse 28

1) "Then Peter said," (eipen de ho Petros) "Then Peter said," to Him, to Jesus, from earnestness of heart.

2) "Lo, we have left all," (idou hemeis aphentes ta idia) "Behold, lo, or take note, that we have left (turned away from) all our own things," we have done what this ruler refused to do, Philippians 3:8.

3) "And followed thee." (ekolouthesamen soi) "To follow you," at your call, Matthew 4:18-22. The common laborer’s "little," when it is all that he has, is as much to him, as the king or president’s "much". Matthew 19:27 recounts Peter’s further words "what shall we have therefore?" To this Jesus replied, as follows:

Verse 29

1) "And he said unto them," (ho de eipen autois) "Then he said to them," to His chosen, following, new covenant church fellowship of disciples, whom He had chosen, John 15:16; John 15:27; John 20:21.

2) "Verily I say unto you," (amen lego humin) I tell you all truly," certainly, or with assurance.

3) "There is no man that has left," (hoti oudeis eistin hos apheken) "That there is (exists) no one who has left," left behind, to follow me. Mark 10:29-30 lists detailed sacrifices to take, in every form of self-sacrifice, a disciple may make to follow or obey Jesus, with a pledge of reward.

4) "House, or parents, or brethren," (oikian e goneis adelphous) "A residence, or parents, or brothers," the center of family social order.

5) "Or wife or children," (e gunaika e tekna) "Or a’ wife or children," for whom he is to provide, a thing

that even infidels will do, 1 Timothy 5:8.

6) "For the kingdom of God’s sake." (eineken tes basileias tou theou) "For the sake (or cause) of the kingdom of God ... .. kingdom of heaven," or church, as used more restrictedly by Matthew, that company that Jesus called from among the Gentiles, in Galilee, for His name’s sake, His bride, Acts 15:14; Matthew 4:16; Matthew 4:18-22; Acts 1:22-23; Acts 10:37; 1 Corinthians 2:9-10.

Verse 30

1) "Who shall not receive manifold more in this present time," (hos ouchi me labe pollaplasiona en to kairo touto) "Who does not receive many times over (or more) in this period," or earthly sojourn, John 16:33; Philippians 4:7.

2) "And in the world to come life everlasting." (kai en to aioni to erchomeno zoen aionion) "And in the age coming (the coming age) eternal life," for the body, in the resurrection, Romans 8:23; Ephesians 1:13-14. Even as he now has, holds, or possesses eternal life of and for the soul, as a present believing child of God, John 3:36; John 5:24; 1 John 5:13; Even positional rewards, Matthew 19:28; Luke 22:28-30.

Regarding the future of such sacrifice, for following Jesus, Kebel the poet has written:

"When the shore is won at last,

Who will count the billows past?"

Verse 31

JESUS AGAIN FORETELLS HIS DEATH AND RESURRECTION

V. 31-34

1) "Then he took unto him the twelve, and said unto them," (paralabon de tous dodeka eipen pros autous) "Then he took to himself (in counsel) the twelve (apostles) of the church company of disciples, and said directly to them," confided to them, as on previous occasions, Matthew 16:21; Matthew 20:17-19; Mark 10:32-34.

2) "Behold, we go up to Jerusalem," (idou anabainomen eis lerousalem) "Behold (take note) we are going up into Jerusalem," for His last journey there, Matthew 17:22-23.

3) "And all things that are written by the prophets," (kai panta ta gegrammena dia ton propheton) "And all things that have been written through the prophets," through the instrument of the prophets, especially regarding His betrayal, suffering and death, Psalms 22:1-31; Isaiah 53:1-12.

4) "Concerning the Son of man shall be accomplished." (to huio tou anthropou telesthesetai) "With reference to the Son of man (heir of-humanity) will be accomplished," or fulfilled. They were to be fulfilled "concerning Him," but not "by Him," for some of the prophecies were to be fulfilled by Judas Iscariot, the rejecting Jews, and His Gentile, Roman executors.

Verse 32

1) "For he shall be delivered unto the Gentiles," (paradothesetai gar tois ethnesin) "For he will be delivered (given over) to the Gentiles, heathen, or races," by His own race. This is here foretold for the first time, implying His coming death by crucifixion, as used by the Romans for capital punishment, Luke 23:1.

2) "And shall be mocked," (kai empaichthesetai) "And he will be mocked," by His own people, the Jewish leaders, Luke 23:35-38.

3) "And spitefully entreated," (kai hubristhesetai) "And he will be insulted," derided by His own people, Mark 15:16-23.

4) "And spitted on:" (kai emptusthesetai) "And he will be spit at," by His own people, Matthew 17:22; Matthew 27:30.

Verse 33

1) "And they shall scourge him, and put him to death:" (kai mastigosantes apoktenousin auton) "And when they shall have scourged him, they will (then) kill him," Matthew 27:27-32.

2) "And the third day. he shall rise again." (kai te hemera te trite anastesetai) "And on the third day he will rise again," Matthew 16:4; Matthew 17:23; Matthew 26:32.

Verse 34

1) "And they understood none of these things:" (kai autoi ouden touton sunekan) "And they (the twelve) did not understand any of these things," could not grasp or comprehend what He said to them, how this could happen to the Messiah, not understanding, Isaiah 53:1-12.

2) "And this saying was hid from them," (kai en hrema touto kekrummenon ap’ auton) "And this utterance was hidden from them," curtained from their mind, their understanding, even after His resurrection, Mark 9:32; Luke 24:25-27; Luke 24:32.

3) "Neither knew they the things which were spoken." (kai ouk eginoskon la legomena) "And they did not know the things that were said," by Him, until He explained them to them after His resurrection, Luke 24:44-45; John 12:16.

Verse 35

1) "And it came to pass," (egeneto de) "Then it came to pass," happened or occurred, Matthew 20:29.

2) "That as he was come nigh unto Jericho," (en to engizein auton eis lericho) "As he drew near to (the city) Jericho," going out of Perea into the city of Palms, only some twenty miles southeast of Jerusalem where He was bound, or going, Deuteronomy 34:3; Judges 1:16; Judges 3:13; 2 Chronicles 28:15.

3) "A certain blind man sat by the way side begging:" (tuphlos tis ekatheto para ten hodon epaiton) "A certain blind man sat along the way (roadside) begging," Matthew 20:20; Mark 10:46. The blind man was Bartimaeus. Matthew speaks of two blind men, Matthew 20:29; While Mark and Luke give more specifics regarding one named Bartimaeus. It also appears that the two may not have been both healed at the same time and place in the Jericho area. At least the accounts do not allow for any collusion between or among the writers.

Verse 36

1) "And hearing the multitude pass by," (akousas de ochlou diaporeuomenou) "Then when he heard a crowd passing through," the area where he sat, referring specifically to the one Bartimaeus, Mark 10:46, This was his only sense of really knowing what was going on.

2) "He asked what it meant." (epunthaeto ti eie touto) "He inquired just what it might be," that was happening, Mark 10:47; Matthew 20:30. For he could hear the commotion of the crowds, but see no one.

Verse 37

1) "And they told him," (apengeilan de auto) "And they, the crowd, reported to him," and Matthew adds "to them."

2) "That Jesus of Nazareth passeth by." (hot! lesous ho Nazaraios parerchetai) "That Jesus, the Nazarene is passing," is going by, Mark 10:47 a; Matthew 2:23.

Verse 38

1) "And he cried, saying," (kai eboesen legon) "And he cried, (with a bellowing voice) repeatedly saying, pleading," as also the other did, but he was the more outspoken.

2) "Jesus thou son of David," (lesous hule David) "Jesus heir-son of David," or thou the promised Messiah, Matthew 20:30; Mark 10:47. The phrase "Son of David," who was to restore David’s throne to Israel one day, 2 Samuel 7:14-17; Psalms 89:3-5; Psalms 89:19-37; Isaiah 11:10-12; Ezekiel 37:21-25; Matthew 11; Luke 1:31-32; Acts 15:14-17.

3) "Have mercy on me." (eleeson me) "Pity me," have mercy toward or upon me, Matthew 20:31; Mark 10:47. It was to this "mercy and peace person," whom the masses greeted as the "Son of David," on His final march into Jerusalem, Matthew 21:9; Matthew 12:23.

Verse 39

1) "And they which went before rebuked him," (ksi hoi prosgontes epetimon auto) "And those who went before (or ahead) of him," (of Jesus), "rebuked him," the disciples and the crowd scolded Bartimaeus especially, Mark 10:48; Matthew 20:31.

2) "That he should hold his peace:" (hina sigese) "In order that he might be quiet," to try to quiet him down, Mark 10:48; Matthew 20:31. Because they did not want him to bother Jesus, or take His time.

3) "But he cried so much the more," (autos de pollo mallon ekrazen) "Yet he cried out even much more," louder than before, a great deal more, more passionately, more, earnestly, joined by the other also, or another blind one did similarly, Matthew 20:31; Mark 10:48.

4) "Thou son of David, have mercy on me." (huie David, eleeson me) "You son of David, have pity on me," or help me, in my plight of blindness, Matthew 20:31; Mark 10:48.

Verse 40

1) "And Jesus stood, and commanded him to be brought unto him," (statheis de ho lesous ekeleusen auton achthenai pros auton) "Then Jesus standing (stopped) and commanded him to be brought or led to him," to where he stood, showing compassion or pity for the afflicted, Matthew 9:36; Matthew 20:32; Mark 10:49.

2) "And when he was come near," (engisantos de autou) "Then as he drew (came) near," close to Jesus, Bartimaeus especially, "casting away his garment," his outer garment, he arose and came directly to Jesus, the giver of life and light, Mark 10:46; Mark 10:50.

3) "He asked him," (eperoesen auton) "He (Jesus) asked him," Matthew 20:32; Mark 10:51.

Verse 41

1) "Saying, What wilt thou that I shall do unto thee?" (ti soi theleis poieso) "What do you want most (in priority) that I may do?" Matthew 20:32; Matthew 15:28; John 5:6; Mark 10:51. Jesus knew what the man wanted, but the man himself needed to cry out his dire need for the benefit of the witnesses, those who did not know him to be blind.

2) "And he said, Lord, that I may receive my sight." (ho de elpen kurie hina anablepso) "Then he said, Lord, that I may see again," and no one can call Jesus Lord, but by the Holy Spirit, 1 Corinthians 12:3. My eyes may be opened, Matthew 20:33; Mark 10:51. What more important thing could he have asked. Even so those blinded by sin and the God of this world can find salvation and true light by calling on Him, John 8:12; 2 Corinthians 4:3-4. Mark uses the term "Rabbona" which is a confiding exclamation of commitment and trust, as also used John 20:16.

Verse 42

1) "And Jesus said unto him," (kai ho lesous eipen auto) "And Jesus “replied to him," to His earnest and honest plea, John 6:37; John 7:17; Romans 10:10-13.

2) "Receive thy sight:" (anablepson) "See again," or let your eyes be opened Matthew 20:34 indicates He "touched their eyes," with the touch of compassion.

3) "Thy faith hath saved thee." (he pistis sou sesoken se) "Your faith has saved you," from your blindness, and by his faith he was "made whole," Mark 10:52.

Verse 43

1) "And Immediately he received his sight," (kai parachrema aneblepsen) "And at once (instantly) he saw again," Matthew 20:34; Mark 10:52.

2) "And followed him, glorifying God:" (kai ekolouthei auto oksazon ton theon) "And he followed him, as a grateful disciple (followed Jesus) glorifying God," Matthew 20:34; Mark 10:52, giving glory to God, 1 Corinthians 10:31.

3) "And all the people when they saw it," (kai pas ho laos idon) "And all the people (masses) when they saw it," what had happened, as a miracle, manifesting the glory-power of Jesus, as the Son of God, John 2:11; John 3:2; John 10:30-31.

4) "Gave praise unto God." (edoken ainon to theo) "Gave praise to or toward God," as all men should for His daily mercies, La 3:21, 22; Acts 17:28; 2 Corinthians 1:3-4; 1 Corinthians 10:31.