Verse-by-Verse Commentary
The Book of Luke
Chapter 18: God Be Merciful to Me a Sinner
Luke 18 sets before us the way of humble, believing prayer and the entrance into the kingdom of God. Jesus tells of the persistent widow who wearies an unjust judge, to teach 'that men ought always to pray, and not to faint,' and asks, 'when the Son of man cometh, shall he find faith on the earth?' He tells of two men praying in the temple, the self-righteous Pharisee who thanks God he is not as other men, and the publican who will not lift his eyes but cries, 'God be merciful to me a sinner,' and it is the publican who goes home 'justified.' He welcomes the little children, 'of such is the kingdom of God,' and warns that only those who receive it 'as a little child' can enter. He meets the rich young ruler who cannot part with his wealth, and declares, 'how hardly shall they that have riches enter into the kingdom of God,' yet 'the things which are impossible with men are possible with God.' He foretells His death and resurrection a third time, and at Jericho He opens the eyes of a blind beggar who will not be silenced, 'Jesus, thou Son of David, have mercy on me.' The chapter calls us to pray without fainting, to humble ourselves, to come as little children, and to see Christ by faith.
About This Commentary
This is a verse-by-verse study of Luke chapter 18. For each section you will find the KJV text, the Greek words that sharpen the meaning, plain explanation, and a Gospel Focus. Here Jesus teaches persistent prayer and humble repentance, welcomes the children, meets the rich young ruler, foretells His passion, and heals the blind man of Jericho. Every Scripture quotation is from the King James Version.
Setting the Stage
Always to Pray
Persistent prayer that does not faint, and the God who avenges His elect.
Merciful to Me a Sinner
The humbled publican, not the proud Pharisee, goes home justified.
As a Little Child
Receive the kingdom as a child, or in no wise enter it.
Possible With God
Riches bar the way, but God does the impossible to save.
God Be Merciful to Me a Sinner (Luke 18:1-14)
Jesus teaches persistence in prayer by the widow and the unjust judge, and humility in prayer by the Pharisee and the publican.
This Man Went Down to His House Justified
"And he spake a parable unto them to this end, that men ought always to pray, and not to faint; Saying, There was in a city a judge, which feared not God, neither regarded man: And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon 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 every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."
Word Study
"be merciful," Greek hilaskomai (ἱλάσκομαι). The word means to be propitiated, to be made favourable through atonement; it is the language of the mercy seat, where blood was sprinkled to cover sin. The publican's cry, "God be merciful to me a sinner," is literally, "God be propitiated toward me, the sinner." He does not merely ask for kindness; he pleads for God to deal with him on the ground of atonement, that his sin might be covered and God's just wrath turned away. This is the very heart of the gospel: Christ is "the propitiation for our sins" (1 John 2:2). The publican's prayer, though he could not yet see Calvary, reaches out for exactly what the cross would provide, and that is why he went home justified.
Explanation
Two parables on prayer stand together. The persistent widow, who wearies an unjust judge into granting her plea, teaches that men "ought always to pray, and not to faint" -- and how much more will the just God avenge His elect who cry to Him. Then the Pharisee and the publican expose the heart of acceptable prayer: the Pharisee thanks God for his own goodness, while the publican, not daring to lift his eyes, beats his breast and cries, "God be merciful to me a sinner." It is the publican who "went down to his house justified," for "every one that exalteth himself shall be abased." God justifies not the self-satisfied but the broken who plead for mercy.
Gospel Focus
Two parables on prayer stand side by side. The first teaches persistence. A widow, poor and powerless, keeps coming to a corrupt judge who "feared not God, neither regarded man," until he grants her request simply to be rid of her. Jesus argues from the lesser to the greater: if even an unjust judge will finally answer persistent pleading, "shall not God avenge his own elect, which cry day and night unto him?" God is not the unjust judge; He is a loving Father who hears His children, and though He may "bear long," He will surely and "speedily" vindicate them. The parable is given so "that men ought always to pray, and not to faint", to keep praying when the answer is delayed and heaven seems silent. And Jesus adds a searching question: "when the Son of man cometh, shall he find faith on the earth?" The real danger is not that God will fail to answer but that His people will give up believing before He does. The second parable teaches humility, and is aimed at "certain which trusted in themselves that they were righteous, and despised others." Two men pray in the temple. The Pharisee stands and recites his virtues, "I am not as other men... I fast twice in the week, I give tithes", a prayer full of self and empty of need, and he even thanks God by comparing himself favourably to "this publican." The publican, by contrast, stands "afar off," will not so much as lift his eyes, beats his breast, and prays the sinner's prayer: "God be merciful to me a sinner." He makes no claim, offers no merit, pleads only for mercy through atonement. And Jesus renders the verdict that overturns all human religion: "this man went down to his house justified rather than the other." The self-righteous man, confident in his works, went home unforgiven; the broken sinner, pleading only mercy, went home justified, declared righteous by God. "For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." Here is the doorway to the kingdom: not the proud recital of our goodness but the humble cry for mercy. Pray without fainting, and come to God not as the Pharisee but as the publican.
Except Ye Receive the Kingdom as a Little Child (Luke 18:15-30)
Jesus welcomes the little children as the pattern of entrance, and shows in the rich ruler how hard it is for wealth to let the kingdom in.
The Things Impossible With Men Are Possible With God
"And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them. But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. And he said, All these have I kept from my youth up. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. And when he heard this, he was very sorrowful: for he was very rich. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. And they that heard it said, Who then can be saved? And he said, The things which are impossible with men are possible with God. Then Peter said, Lo, we have left all, and followed thee. And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, Who shall not receive manifold more in this present time, and in the world to come life everlasting."
Word Study
"receive," Greek dechomai (δέχομαι). The word means to receive, to accept, to welcome, as one takes a gift or welcomes a guest. Jesus says, "Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein." The kingdom is not achieved or earned; it is received, taken as a free gift by those who come empty-handed. And it must be received "as a little child", with the simple trust, dependence, and humility of a child who owns nothing and simply receives what is given. This is the opposite of the rich ruler, who wanted to "do" something to inherit eternal life and could not let go of what he had. The Pharisee tried to earn; the child simply receives.
Explanation
Jesus welcomes the infants brought to Him, for "of such is the kingdom of God," which must be received "as a little child" -- helpless and trusting. Against this stands the rich ruler who cannot let go of his wealth to follow, prompting the sobering word that it is easier for a camel to pass a needle's eye than for a rich man to enter -- "the things which are impossible with men are possible with God." Salvation is God's gift to the empty-handed, not the reward of the self-sufficient. And to Peter's worry over their forsaking all, Jesus promises abundant return "in this present time, and in the world to come life everlasting."
Gospel Focus
The two scenes belong together, for they contrast the way into the kingdom with the barrier to it. First the children: parents bring even infants for Jesus to touch, and the disciples, thinking them a nuisance, rebuke the parents. But Jesus is indignant on the children's behalf: "Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God." More than that, He makes the child the very pattern of entrance: "Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein." A child brings no achievements, no wealth, no merit; he simply receives what is given, trusting and dependent. That is how the kingdom is entered, by humble, empty- handed faith. Then comes a man who is the opposite of a child, "a certain ruler," rich and respected. He asks, "Good Master, what shall I do to inherit eternal life?", and his very question, what shall I do, reveals a heart still trying to earn. Jesus first probes his easy use of "good": "Why callest thou me good? none is good, save one, that is, God", not denying His own goodness but pressing the ruler to see that if Jesus is truly good, He is God, and to reckon with who stood before him. Then Jesus names the commandments, and the man claims, "All these have I kept from my youth up", confident in his record. So Jesus lays His finger on the one idol that ruled him: "sell all that thou hast, and distribute unto the poor... and come, follow me." This was not a general rule for all but the exposure of this man's true god. And he fails the test: "he was very sorrowful: for he was very rich." His wealth held his heart, and he could not receive the kingdom as a child because his hands were full. Jesus draws the sobering lesson: "How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle's eye." When the hearers ask in dismay, "Who then can be saved?", Jesus gives the word that is the hope of every sinner, rich or poor: "The things which are impossible with men are possible with God." No one, rich or poor, can save himself; salvation is God's impossible work of grace. And to Peter, who says "we have left all, and followed thee," Jesus promises that no one who leaves anything for the kingdom's sake will fail to receive "manifold more in this present time, and in the world to come life everlasting." The child receives and enters; the rich ruler clings and turns away sorrowful; and the God with whom nothing is impossible saves all who come to Him empty-handed.
Jesus, Thou Son of David, Have Mercy on Me (Luke 18:31-43)
Jesus foretells His death and resurrection a third time, and gives sight to a blind beggar who will not be silenced.
Receive Thy Sight: Thy Faith Hath Saved Thee
"Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God."
Word Study
"have mercy," Greek eleeo (ἐλεέω). The word means to show mercy, to have compassion, to give help to one who is wretched. The blind beggar cries, "Jesus, thou Son of David, have mercy on me", the cry of the helpless to One with power and pity to save. He claims no right and offers no bribe; like the publican, he appeals only to mercy. And his address, "Son of David," is a confession of faith: it is the Messianic title, acknowledging Jesus as the promised King of David's line. The blind man saw with the eyes of faith what the seeing crowd missed. This same cry, "have mercy on me," runs through the Psalms and the Gospels as the true prayer of every sinner: not "reward me," but "have mercy."
Explanation
Jesus foretells His passion a final time in vivid detail -- mocked, scourged, slain, and raised -- yet "they understood none of these things," for the meaning was "hid from them." Then, fittingly, a blind man at Jericho who cannot see nonetheless perceives the truth, crying, "Jesus, thou Son of David, have mercy on me," and refusing to be silenced. "Thy faith hath saved thee," says Jesus, and the man receives his sight and follows, "glorifying God." Luke's irony is pointed: the disciples with eyes are blind to the cross, while the blind beggar sees who Jesus is and follows the Son of David toward Jerusalem.
Gospel Focus
As the journey nears its end, Jesus takes the twelve aside and tells them plainly, for the third time, what awaits Him in Jerusalem: "all things that are written by the prophets concerning the Son of man shall be accomplished." He will be "delivered unto the Gentiles," mocked, scourged, spat upon, put to death, "and the third day he shall rise again." He goes to the cross with open eyes, in full knowledge, in willing obedience to the Father's plan foretold by the prophets. Yet "they understood none of these things"; the meaning "was hid from them." The disciples, so near the Lord, were blind to the necessity of the cross, a striking contrast to the blind man who is about to see. For as Jesus comes near Jericho, a blind beggar hears the crowd and learns that "Jesus of Nazareth passeth by." At once he cries out, "Jesus, thou Son of David, have mercy on me." Note the confession in his cry: physically blind, he sees by faith that Jesus is the Messiah, David's promised Son. The crowd tries to silence him, but "he cried so much the more", his desperation would not be quieted. Here is the persistence of the widow and the humility of the publican in one man: he will not stop pleading, and he pleads only for mercy. Jesus stops, has him brought, and asks, "What wilt thou that I shall do unto thee?", giving the man opportunity to voice his faith. "Lord, that I may receive my sight." And Jesus answers, "Receive thy sight: thy faith hath saved thee." Immediately he sees, and his response is the mark of true faith: he "followed him, glorifying God," and the watching people join in praise. The chapter that began with the call always to pray, and set the humble publican above the proud Pharisee, and made the trusting child the pattern of the kingdom, now closes with a blind beggar who prayed persistently, humbled himself, cried for mercy, believed, received his sight, and followed Jesus praising God. He is the very picture of the sinner saved by grace: helpless, crying for mercy to the Son of David, and given not only sight but salvation. What the rich ruler would not do, and the disciples could not yet see, this blind beggar did, he came to Christ with nothing but faith, and followed Him on the way.
Chapter 18 in Review
Luke 18 teaches the humble, believing way into the kingdom of God. The persistent widow shows that "men ought always to pray, and not to faint," for the God who is no unjust judge will surely vindicate His crying elect, if only faith holds on until He comes. The Pharisee and the publican show that it is the broken sinner who cries "God be merciful to me a sinner," not the proud man reciting his virtues, who goes home "justified." The little children show that the kingdom is "received," not earned, and only by those who come as children. The rich ruler shows how hard it is for wealth to let the kingdom in, and how "the things which are impossible with men are possible with God." And the blind man of Jericho, crying "Jesus, thou Son of David, have mercy on me," receives both sight and salvation, and follows Jesus glorifying God, even as the Lord sets His face to accomplish at Jerusalem all that the prophets foretold.
For the Apostolic reader the chapter is a portrait of saving faith. It prays and does not faint, holding on through delay because it trusts the Father's heart. It comes not as the self-righteous Pharisee, trusting its own goodness, but as the publican pleading for mercy through atonement, the very cry the cross would answer, "God be propitiated toward me." It receives the kingdom as a little child, empty-handed and dependent, and it lets go of every idol, even riches, that would keep the hands too full to take God's gift. And it sees Christ for who He is, the Son of David, the Lord who goes willingly to the cross and rises the third day, and follows Him. The self-righteous, the rich, and even the disciples were blind to these things; the humble publican and the blind beggar saw. So pray without fainting, humble yourself before God, come as a child, hold this world loosely, and cry to the Son of David for mercy, for the God with whom nothing is impossible justifies the sinner and gives sight to the blind.
- Pray always and do not faint; God will vindicate His crying elect (18:1, 7-8).
- The humbled sinner, not the proud Pharisee, goes home justified (18:13-14).
- The kingdom is received, not earned, and only as a little child (18:17).
- Riches make entrance hard, but God does the impossible to save (18:24-27).
- Christ goes willingly to the cross, foretold by the prophets, and rises (18:31-33).
- The blind beggar's cry for mercy and faith brought both sight and salvation (18:38-42).
Questions for Reflection
- Do you keep praying when the answer is delayed, or do you faint?
- Do you come to God like the Pharisee or like the publican?
- Is there an idol, like the ruler's riches, keeping your hands too full to receive the kingdom?
- Do you cry to the Son of David for mercy, and follow Him when He answers?
References & Sources
Scripture is quoted from the King James Version (KJV). Supporting passages are listed so every claim can be verified in its own setting. Persistence in prayer: Luke 11:5-10; 1 Thessalonians 5:17; Romans 12:12. Justification of the humble sinner: Romans 3:20-28; 4:5; 1 John 2:2. Receiving the kingdom as a child: Matthew 18:1-4; Mark 10:13-16; 1 Corinthians 1:26-29. The rich and the kingdom: Matthew 19:23-26; 1 Timothy 6:9-10; Ephesians 2:8-9. The passion foretold: Isaiah 53; Psalm 22; Luke 9:22, 44. The Son of David and mercy: Matthew 9:27; 20:30-34; Psalm 51:1. If anything here does not look right, a verse, a reference, or a wording, please tell us at info@FruitBearers.net. Thank you for helping us keep Bible Learning error free.
- The persistent widow and the Pharisee and publican: Luke 18:1-14; Romans 3:20-28; 1 John 2:2.
- The children and the rich ruler: Luke 18:15-30; Matthew 18:1-4; Ephesians 2:8-9.
- The passion foretold and the blind man of Jericho: Luke 18:31-43; Isaiah 53; Psalm 51:1.