The Narrative of Luke

Chapter 18

Blaine Robison, M.A.

Published 20 September 2025 (in progress)

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Part Three: The Mission of the Messiah (9:51−19:27)

Chapter Summary

In Chapter Eighteen Yeshua continues instruction of his disciples in the midst of his journey toward Jerusalem. He tells two parables, first the story of a widow seeking justice and then a story comparing a Pharisee and tax collector. The former illustrates the power of persistent prayer whereas the latter illustrates the value God places on humility. Then Luke records an encounter with a wealthy ruler who wished to know how he might inherit eternal life. In his response Yeshua affirms the authority of Torah and exhorts the rich man to prioritize discipleship over his wealth.

The rich man chooses to walk away, prompting Yeshua to warn about the difficulty for the rich to be saved. Peter is shocked at the hard saying, but Yeshua assured his disciples of blessings to be inherited by those in the Kingdom of God. Yeshua then foretells again his approaching passion, death and resurrection. Approaching Jericho a blind man interrupts Yeshua's journey to plead for healing and in so doing Yeshua gained a new disciple.

Chapter Outline

Parable of the Unjust Judge, 18:1-8

Parable of the Pharisee and Tax Collector, 18:9-14

Lesson from Children, 18:15-17

The Rich Young Ruler, 18:18-23

Wealth and the Kingdom, 18:24-30

Third Passion Prediction, 18:31-34

Healing of Bartimaeus, 18:35-43

Date: Spring (March), A.D. 30

Parable of the Unjust Judge, 18:1-8

1 Now he was telling a parable to them toward that it is necessary for them at all times to pray and not to lose heart,

Luke provides an introductory comment to explain the purpose of the following parable. His explanation is to insure that the reader does not make the wrong interpretation of the parable and Yeshua's instruction.

Now: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. he was telling: Grk. legō, impf., to make a statement or utterance, whether oral or in written form, here the former. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. a parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb.

to them: pl. of Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him/her/it prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here and used of the disciples. toward: Grk. pros, prep., properly motion towards to "interface with" (literally, moving toward a goal or destination) (HELPS); for, to, towards, with. that: Grk. ho, definite article, but used here as a relative pronoun. it is necessary: Grk. dei, pres. inf., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, or needs to happen.

for them: pl. of Grk. autos. at all times: Grk. pantote, adv., always, at all times, ever. to pray: Grk. proseuchomai (from pros, "towards, exchange" and euchomai, "to wish, pray"), pres. mid. inf., properly, to exchange wishes; pray, that is to interact with the Lord by exchanging human will for His will as He imparts faith ("divine persuasion") (HELPS). The first actual mention of prayer in the Bible is the comment in Genesis 4:26 that after the birth of Enosh, the grandson of Adam, "men began to call on the name of ADONAI," most likely a reference to invocations during sacrificial worship.

The first mention of the verb "pray" is in Genesis 20:7 in which God promised Abimelech that Abraham would pray for him. The first intercession focused on healing the wombs in the household of Abimelech (Gen 20:18). In the LXX proseuchomai translates Heb. palal, to intervene, intercede or interpose, i.e., judge. Prayer addresses the Sovereign Judge of all people and thus prayer by its nature requires self-examination. The verb generally refers to earnestly petitioning God for His help with respect to an urgent need, especially on behalf of another. The meaning of the verb also implies praying according to God's will (Matt 6:10; 26:42; 1Jn 5:14) or praying that the promises of God will be fulfilled (Isa 62:6-7).

God does not answer prayers contrary to His will. Luke's purpose statement affirms that Yeshua treats prayer as not merely a duty, but as a necessity in various circumstances or seasons of life, not just the kind of circumstance at the heart of the parable. The purpose of prayer is not merely to get something from God but maintaining spiritual health. Jeremias in his analysis of Luke's purpose statement for the parable, as well as the one in verses 9-14, says that it was probably not originally intended as an instruction about the right way to pray, but rather to show to the opponents of Yeshua God's pity for the humble and despised (93).

Plummer offers the caveat that Jewish teachers cautioned that God must not be wearied with incessant prayer. A man ought not to pray more than three times a day (Midrash Tanchuma Miketz 9.1). Hourly prayers were forbidden. The cited examples for prayer include David who specified the time for prayer as evening, morning, and noon (Ps 55:17) and Daniel who prayed three times a day (Dan 6:10, 13). Yeshua had previously provided his disciples a model of prayer (Matt 6:9-13; Luke 11:2-4) and exhorted his disciples to be bold in their prayers (Luke 11:5-13).

In this setting Yeshua exhorts his disciples to pray persistently, as evidenced by the present tense of the verb (cf. Matt 5:44; 6:5, 6, 7, 9; 24:20; 26:41; Mark 11:24). Paul the Pharisee likewise urged members of congregations to a deliberate regular prayer life (Rom 12:12; 15:30; 1Cor 7:5; 2Cor 1:11; Eph 6:18; Php 4:6; Col 4:2-3; 1Th 5:17; 5:25; 2Th 3:1; 1Tim 2:1, 8). In contrast is the constant conversation with God advocated by Brother Lawrence, the 17th century French monk. See his monograph The Practice of the Presence of God.

and: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also'), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. not: Grk. mē, adv., a particle of qualified negation, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). It differs from the other standard negative particle, ou, in that ou is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265).

to lose heart: Grk. egkakeō, pres. inf., being negatively influenced with the outcome of experiencing inner weariness (HELPS); lose heart, become weary, faint. Discouragement from adverse circumstances is common to human experience. The disciple must not allow difficult times to defeat reliance on God from whom abundance grace is available (Heb 4:16).

It is not uncommon for disciples to wrestle with questions in the night. Why doesn't God speak to me? Why doesn't God answer my prayers? Why doesn't God tell me what He wants? Why doesn't God give me direction? Then we contend with our own inadequacy. We don't know what we really need and we don't know how to pray (Rom 8:26). For guidance on the ministry of prayer see my graphic presentation Principles of Effective Prayer.

2 saying, "There was in a certain city a certain judge, not fearing God and not respecting man.

saying: Grk. legō, pres. part. See the previous verse. There was: Grk. eimi, impf., a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate. in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). a certain: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. city: Grk. polis, a population center whose size or number of inhabitants could range broadly; city, town.

a certain: Grk. tis. judge: Grk. kritēs, judge or magistrate, generally in reference to an official office of one presiding over a court. Ordinarily in Jewish cities legal cases were heard by a Court of Three (Sanh. 1:1), which handled monetary and personal injury cases requiring restitution or satisfaction, as well as certain lesser crimes, such as theft, assault, rape, seduction and libel. The membership of the Court of Three were drawn from the "congregation of Israel," i.e., lay persons. The members would be men of stature, perhaps elders in the village or town. Majority vote decided the matter (Sanh. 5b). However, Jewish law allowed a dispute to be settled by one man (Avot 1:8; Sanh. 6a; cf. 1Cor 6:5).

not: Grk. mē, adv. See the previous verse. fearing: Grk. phobeomai, pres. mid. part., to fear. The verb has two basic meanings that are opposite: (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The second meaning applies here. God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68). "Not fearing God" implies the judge did not belong to a religious party, such as the Pharisees and Sadducees.

Scripture explains the meaning of fearing God and its benefits. The fear of God motivates obedience of God's commandments (Deut 17:19). The fear of God prevents judges from showing partiality in judgment or accepting a bribe (Deut 10:17-20; 2Chr 19:7). The fear of God is hating evil (Prov 8:13). The fear of God is the beginning of wisdom (Ps 111:10; Prov 9:10). God rewards those who fear Him (Prov 22:4). The fear of God is the motivation to perfect holiness (2Cor 7:1). Therefore, to say that the judge did not fear God meant that he did not even respect the terms of the Noachide covenant which enjoined mankind to do justice for victims (Gen 9:5-6; Sanh. 56a-b, 59a).

and: Grk. kai, conj. not: Grk. mē. respecting: Grk. entrepō, pres. mid. part., have regard for, respect. man: Grk. anthrōpos, a generic term for the human race, including male and female and created in the image of God; human being, man, person or mankind. In the LXX anthrōpos translates three Hebrew words: (1) adam, used for a human male or generically for human beings as a contrast to animals (e.g., Gen 1:26, 27; 2:5; 1Sam 15:29); (2) ish, adult male or husband (Gen 2:23, 24; Job 1:1) and (3) enosh, man or mankind, often signifying the aspect of weakness and mortality (Job 5:17; Ps 8:4-5) (DNTT 2:564).

The verbal clause could pertain literally to the judge's attitude to men in general, which meant he had even less regard for women. Plummer suggests that the judge should probably be considered a Gentile official, since he did not fear God nor respect man. Thus, he defied Divine commands and public opinion. However, considering the actions of the Jewish judges who tried Yeshua, the judge in this parable could easily be Jewish. Corruption did exist in the history of Israelite courts (cf. 1Sam 18:3; Isa 1:23; 5:23; Amos 5:12; Mic 3:11; 7:2-3).

Ellicott comments that the description has an interest historically, as testifying to the general disorganization and corruption of justice which prevailed under the then Herodian government of Galilee and Perea. Under the direct administration of the Roman Procurator in Judaea, severe as his rule was, there was probably a better state of things.

3 Now there was a widow in that city, and she kept coming to him, saying, 'Do justice for me from my opponent.'

Now: Grk. de, conj. there was: Grk. eimi, impf. See the previous verse. a widow: Grk. chēra, a woman bereft of her husband. in: Grk. en, prep. that: Grk. ekeinos, demonstrative pronoun generally signifying the more remote "that over there" as opposed to "this over here." city: Grk. ho polis. See the previous verse. and: Grk. kai, conj. she kept coming: Grk. erchomai, impf. mid., to come or arrive from one place to another, with focus on a position from which action or movement takes place. The imperfect tense stresses the woman's persistence. to: Grk. pros, prep. See verse 1 above. The preposition stresses face-to-face contact. him: Grk. autos, personal pronoun.

Stern notes that Yeshua depicts an Oriental judge who can be approached without the bureaucratic entanglements of the modern West (136). saying: Grk. legō, pres. part. See verse 1 above. Do justice: Grk. ekdikeō, aor. imp., in Greek culture meant in a legal context to avenge a wrong. The term also meant to decide a case, work as an advocate, defend or help someone to obtain his rights. In the LXX ekdikeō translates four different words, but primarily Heb. naqam, take vengeance, especially for capital crimes, first in Genesis 4:15 (DNTT 3:93). In the system of justice prescribed by God doing justice was not simply satisfying a plaintiff's desire but accomplishing the will of God.

In the Torah justice relates to meeting basic human needs (Deut 10:18), fulfilling obligations of agreements and being accountable for damage or harm done to others by restitution or satisfaction. These two means of accountability are sometimes confused. Restitution in Scripture is the obligation of an offender to restore property that was stolen or damaged, even if it means paying an equivalent value to the victim (Ex 22:1-14). Satisfaction is the obligation of an offender to pay costs (such as medical expenses or lost wages) for harm a person suffers as a result of negligence (Ex 21:19; Deut 21:18-19; 22:8). See my article Biblical Justice.

for me: Grk. egō, first person pronoun. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. my: Grk. egō. opponent: Grk. antidikos, adversary or opponent in a legal context. The masculine form implies the opponent is a man. The widow's initiative suggests that she is the plaintiff in the legal case. The widow appeals to the judge to force the opponent to do justice for her, whether it is to honor an agreement or provide restitution or satisfaction as appropriate. Justice for widows was very important to God (Ex 22:22; Deut 10:18; 24:17-21; Isa 1:17; Jer 22:3), and injustice to widows is particularly condemned (Deut 27:19; Ps 94:6; Isa 1:23; 10:2; Zech 7:10; Mal 3:5).

4 And he was not willing for a time; but after these things he said within himself, 'Even though I do not fear God nor respect man,

And: Grk. kai, conj. he was not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. willing: Grk. thelō, impf., to have a desire for something or have a purpose for something; will, wish, desire. for: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; among, in, on, upon, over (DM 106). The preposition is used here to express purpose. a time: Grk. chronos may mean (1) a span or period of time, or (2) a point or definite moment in time. The first meaning applies here. The inaction of the judge probably stretched for weeks.

It's possible the judge's protracted unwillingness to decide the case owed to a desire for a bribe, much as the Roman ruler Felix kept Paul waiting two years hoping for a bribe (Acts 24:26-27). Conversely the widow's inability to pay a bribe, or someone to pay it on her behalf, meant the judge had no incentive the finalize the case. but: Grk. de, conj. after: Grk. meta, prep. of association or accompaniment, but used here as a sequential marker in a temporal sense. these things: n. pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. The pronoun refers to the widow's repeated appeals and the passage of time.

he said: Grk. legō, aor. See verse 1 above. within: Grk. en, prep. himself: Grk. heautou, reflexive pronoun of the third person. The advantage of self-talk is that no one else can hear. Even: Grk. kai. though: Grk. ei, conj., a contingency marker that introduces a current real condition, or an assumption for the sake of argument; here the former; if, whether, though. I do not: Grk. ou. fear: Grk. phobeomai, pres. mid. See verse 2 above. God: Grk. ho theos. See verse 2 above. The judge's admission is extraordinary. He believes in God, but he does not fear God. Only someone who held no belief in accountability after death (as the Sadducees) would be so stupidly arrogant.

nor: Grk. oude, adv., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. respect: Grk. entrepō, pres. mid. See verse 2 above. man: Grk. anthrōpos. See verse 2 above. With such a disregard for victims the only reason he would have continued in the life-time position is the ability to exercise power over people. The are many such judges in America who give more rights to criminals than victims.

5 yet because this widow causes me trouble, I will do justice for her, so that lest by her coming finally she will exhaust me.'"

yet: Grk. ge, an emphatic particle with focus on the preceding words; assuredly, at least, indeed, yet. because: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of, by; or (2) causality; on account of, because of. The second usage applies here. this: Grk. houtos, demonstrative pronoun. See the previous verse. widow: Grk. chēra. See verse 3 above. causes: Grk. ho parechō, pres. inf., to cause something to be present; cause, furnish, grant, offer, present, provide. The verb properly signifies to offer in a "up-close-and-personal" way (HELPS). me: Grk. egō, first person pronoun.

trouble: Grk. kopos may mean (1) experience of distress, trouble, harassment or (2) engagement in fatiguing activity, labor, hard work. The first meaning applies here. I will do justice: Grk. ekdikeō, fut. See verse 3 above. for her: fem. of Grk. autos, personal pronoun. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. lest: Grk. mē, adv. See verse 1 above. Here the adverb functions as a conjunction indicating a circumstance to counteract or a consequence considered undesirable. her coming: fem. of Grk. erchomai, pres. mid. part. See verse 3 above. finally: Grk. eis telos, a point in time that marks culmination, lit. "to the end," used here adverbially to mean 'finally.'

she will exhaust: Grk. hupōpiazō, pres. subj., may mean (1) strike a blow to the eye so as to injure it; or (2) subject to bruising discipline, used in athletic imagery. The first meaning applies here in figurative sense of giving intolerable annoyance (Thayer). Many versions have "wear out." me: Grk. egō. The judge finally realized that the widow was not going to quit coming to him. Indeed she probably came an inopportune moments of the day, perhaps interrupting meals. The judge wanted to get on with his life, so in desperation he decides to grant the widow's desire.

6 And the Lord said, "Hear what the unrighteous judge said;

And: Grk. de, conj. the Lord: Grk. ho kurios may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. In the LXX kurios occurs primarily as a substitution for the sacred name YHVH, first in Genesis 2:5. For disciples calling Yeshua kurios was a recognition of his authority over them. Luke frequently uses the title where the other Synoptic Narratives have the name Yeshua. Luke likely employed the title here to emphasize Yeshua's authority for the following command. said: Grk. legō, aor. See verse 1 above.

Hear: Grk. akouō, aor. imp.. to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. In the LXX akouō consistently stands for Heb. shama, which not only means to apprehend, but also to accept and to act upon what has been apprehended (DNTT 2:173). what: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. the unrighteous: Grk. ho adikia (from adikos, "unjust, unrighteous"), may mean (1) the quality of violating God's standard for righteousness; or (2) the act or deed of violating a standard of righteousness. The first meaning applies here. The noun is used here as an adjective.

judge: Grk. ho kritēs. See verse 2 above. Adikia depicts the character of the judge's actions, which is given its definition in verse 2. The judge neither feared God nor respected people. In the Torah the righteousness code includes those commandments that prohibit harmful conduct toward others in the community or mandate conduct that strengthen the cohesiveness of families and the community. The last six of the Ten Commandments are examples of the righteousness code.

said: Grk. legō, pres. Yeshua's command calls his disciples to consider carefully the implications of the judge's comment. If an unrighteous judge will relent from constant pestering and provide judicial relief what will a righteous God, faithful to His covenantal promises, do for His people?

7 Now, will not God do justice for His chosen ones, the ones crying out to Him day and night, and exercise patience over them?

Now: Grk. de, conj. will not: Grk. ou mē, lit. "not, not." This combination of negative particles is the strongest form of negation in the Greek language. The double negative has the effect of guaranteeing the certainty of the following action. God: Grk. ho theos. See verse 2 above. do: Grk. poieō, aor. subj., a verb of physical action that may mean (1) to produce something material; make, create; or (2) to bring about a state of condition; do, grant, perform, work. The second meaning applies here. justice: Grk. ho ekdikēsis, satisfaction for wrongdoing, the carrying out of justice, which may be manifest in either righting of a wrong or exacting a penalty or punishment. In the LXX ekdikēsis translates Hebrew words depicting acts of judgment against the enemies of Israel for the sake of justice, first in Exodus 7:4.

for His: Grk. autos, personal pronoun; God. chosen ones: pl. of Grk. ho eklektos, adj., to be favored with select status, (derived from the verb eklegō, to pick out for oneself, choose or select); chosen, elect. In the LXX eklektos primarily renders two words: Heb. mibchar (SH-4005), choice or best (Gen 23:6) and especially Heb. bachir (SH-972), chosen (2Sam 21:6). The noun bachir indicates that the purpose of the choice is some commission or service, and can only meaningfully retain its validity in its fulfillment (DNTT 1:538). The concept of election began with the patriarchs (Abraham, Isaac and Jacob) and extended to their blood descendants, the nation of Israel (Deut 4:37; 10:15). Then the term is applied to the followers of Yeshua (Matt 24:31; Rom 8:33; Col 3:12; 2Tim 2:10; Titus 1:1; 1Pet 1:1; 2:4; Rev 17:14).

the ones: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. The chosen ones are further defined, but a lesser group may also be intended. crying out: Grk. boaō, pl. pres. part., use one's voice at high volume; call, cry out, shout. The verb is used here as descriptive of earnest prayer. to Him: Grk. autos; God. day: Grk. hēmera, day, may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The first meaning is intended here.

and: Grk. kai, conj. night: Grk. nux, as a chronological period, sunset to sunrise, night. The first example of persistent prayer is Isaac who prayed (Heb. athar, "entreat, supplicate"; LXX deomai, "beg, beseech") for his wife Rebekah to get pregnant (Gen 25:21). Isaac was 40 years old when he married Rebekah and 60 when Jacob was born, so Rebekah was barren for many years. The verb for his prayer is a Consecutive Imperfect, which depicts action over a period of time. Isaac kept praying until God answered with a miracle. Intensity of prayer was also practiced by Jeremiah (Jer 9:1), Nehemiah (Neh 1:6), Anna (Luke 2:37) and Paul (1Th 3:10; 2Tim 1:3).

There are times when the pleas of God's people are especially desperate (Gen 18:22-33; 25:21; Ex 32:11-13; 1Kgs 18:36-38; 2Kgs 19:14-19; Ezra 9:5-15; Neh 1:4-11; Ps 13:1; 35:17; 74:10; Dan 9:3-19; Hab 1:2; Zech 1:12; Acts 4:23-30; Rev 6:10). While there is no intention that persistent prayer can convince God to act contrary to His will, the fact remains that the needs of man matter to God and the saints are exhorted to continually present their requests to God (Matt 7:7-11; Eph 5:18-19; Php 4:6; 1Th 5:16; Jas 5:16).

and: Grk. kai. exercise patience: Grk. makrothumeō, pres., to wait patiently for something, to persevere. Some versions render the verb as "delay long" as a reference to the time interval between the request and the answer (CJB, CSB, ESV, NASB, NET, NRSV, OJB, RSV). over: Grk. epi, prep. them: pl. of Grk. autos; the chosen ones. Stern comments that from a human perspective it may seem as if God is delaying His answer to prayer. Yet Peter provides the reminder that God is not slow about keeping His promises, but His time may not match our time (cf. 2Pet 3:8-9).

8 I say to you that He will do justice for them in quickness. However, the Son of Man having come, then will He find the faith on the earth?"

I say: Grk. legō, aor. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the disciples. that: Grk. hoti, conj., a versatile particle used primarily to introduce clauses that provide explanations, reasons, or content; for, that, because, since. He will do: Grk. poieō, fut. See the previous verse. justice: Grk. ho ekdikēsis. See the previous verse. for them: pl. of Grk. autos, personal pronoun; the chosen ones. in: Grk. en, prep. quickness.

in: Grk. en, prep. quickness: Grk. tachos (from tachus, "quick, swift"), swiftness (speed), i.e. done as quickly (speedily) as is appropriate to the particular situation (HELPS). Many versions translate en tachos as an adverb "quickly" or "speedily." It's important to note that tachos speaks of rapidity of execution (Rienecker). Thus, tachos refers more to how long events take to be completed once started than how long until they begin.

However: Grk. plēn, adv. introducing a modifying clause in a statement or narrative; used here as an adversative conjunction; but, except, however, nevertheless, on the other hand. BAG notes that plēn is the real colloquial word for this idea in Luke where it occurs 15 times. the Son: Grk. ho huios, generally a male offspring, whether by direct birth or by more remote ancestry. of Man: Grk. ho anthrōpos, human being, man or mankind. The title "Son of Man" is an allusion to Daniel 7:13. During his earthly ministry Yeshua repeatedly used this title of himself without explanation, but no one ever addressed him by it. In Luke the title first occurs in 5:24. See the note there.

having come: Grk. erchomai, aor. part. See verse 3 above. The mention of the Son of Man coming alludes to the teaching in the previous chapter on the revelation of the Son of Man (17:22-37). then: Grk. ara, interrogative particle which intimates that 'under these circumstances, something either is so, or becomes so' (Thayer); since, therefore, then. Here the particle implies that a negative answer is expected (Thayer). will He find: Grk. heuriskō, fut., to discover or find something, especially after searching. the faith: Grk. ho pistis, lit. "the faith," incorporates two primary facets of meaning, (1) constancy in awareness of obligation to others, faithfulness, fidelity; and (2) belief or confidence evoked by another's reputation for trustworthiness, faith trust or confidence in an active sense.

The great majority of versions apply the second meaning and translate the noun as "faith." The CJB has "trust." One version has "faithfulness" (CEB). In the LXX pistis translates the Heb. emun word group (SH-529; 530), which essentially means 'faithfulness, fidelity or steadfastness' (BDB 53) and used mainly of men's faithfulness (1Sam 26:23; 2Kgs 12:15; 22:7; Jer 5:1, 3; 7:28; 9:3; Hos 2:20), but also of God's faithfulness (Ps 33:4; Lam 3:23; Hab 2:4). The LXX usage emphasizes that pistis includes the meaning of faithfulness, which reflects Jacob's (James') insistence that genuine faith produces works or deeds of righteousness (Jas 2:14-26).

The YLT has "the faith," and the literal translation occurs in a number of passages as shorthand for trusting in Yeshua as Savior and committing to faithful obedience to the body of ethical and moral guidance taught by Yeshua and his apostles (cf. Acts 3:16; 6:7; 13:8; 14:22; 16:5; Rom 1:5; 1Cor 16:13; Gal 1:23; Eph 4:13; Php 1:25; Col 1:23; 1Tim 5:8; 6:10; 2Tim 4:7; Jude 1:3).

on: Grk. epi, prep. See verse 4 above. the earth: Grk. ho gē can mean (1) soil; (2) land as contrasted with the sea; (3) the earth in contrast to the heavens; (4) the inhabited globe, people, humanity; or (5) land enclosed within fixed boundaries (BAG). The fourth meaning applies here. The rhetorical question seems strange in the context since it points back to the teaching on the revelation of the Son of Man.

Young suggests that "faith" is redactional, like the words "when the son of Man comes" (55). There seems to be a close relationship between the term "shameless persistence" in the parable in Luke 11:8, the persistence of the widow in verse 5 above and the word "faith" here. When Yeshua praises people for faith, often they have demonstrated extreme persistence in trying to reach him for help (Luke 7:50; 8:48; 17:19; 18:42). This unwavering perseverance combined with a bold belief in God is often related to the essence of the word "faith" in the apostolic narratives.

Since a negative answer is anticipated for the question then Plummer suggests the answer seems to call into question the success of our Lord's whole mediatorial work, based on the anticipation that the majority, not only of mankind but of Christians, will be absorbed in worldly pursuits (Luke 17:26-27; Matt 24:37-38), and only a few will "endure to the end" (Matt 24:12-13). Indeed a characteristic of the last days is "Torah-lessness" (Dan 7:25; Matt 24:12; 2Th 2:3, 7). No doubt is expressed or implied as to the coming of the Son of Man, but only as to what He will find.

Concluding the parable with a negatively charged question was not intended to discourage the disciples but to motivate them to emulate the example of the widow in the parable in relation to the subject of prayer. The intercession of the apostles was a key factor in the success of building of the early body of Messiah, beginning with Pentecost (Acts 1:14; 2:1, 42). Prayer is then frequently emphasized in the apostolic letters. The reality of spiritual warfare and the pressures of an increasingly antisemitic and anti-Christian culture make intercessory prayer more important than ever.

Parable of the Pharisee and Tax Collector, 18:9-14

9 Now also he spoke to some, the ones having become convinced in themselves that they are righteous and despising the others, this parable:

Luke again adds his preface to the meaning of a parable. Now: Grk. de, conj. also: Grk. kai, conj. he spoke: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep. See verse 1 above. some: pl. of Grk. tis, indefinite pronoun. See verse 1 above. The pronoun emphasizes that the following analysis did not have universal application. the ones: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having become convinced: Grk. peithō, pl. perf. part., to bring about a convinced state in regard to something; here to have confidence in, be persuaded or to trust. Many versions have 'trusted,' but 'convinced,' or 'persuaded' better fits the context.

in: Grk. epi, prep., lit. "upon." With the dative case of the following pronoun, the preposition conveys the idea of resting (Thayer). themselves: pl. of Grk. heautou, reflexive pronoun of the third person. that: Grk. hoti, conj. See the previous verse. they are: Grk. eimi, pres., 3p-pl. See verse 2 above. righteous: Grk. dikaios, adj., being in accord with Torah standards for acceptable behavior, upright or just. In Scripture a righteous person is one who is innocent of wrongdoing and one who lives in a manner pleasing to God. However, Luke notes that the assessment of being righteous was purely the result of self-persuasion, not because of proven character.

and despising: Grk. exoutheneō, pl. pres. part., to consider of no account or worth, to regard as a nobody, treat with contempt, despise, reject. the others: pl. of Grk. ho loipos, adj., remaining of what's left, other, rest of. The adjective is used of ordinary people in contrast to the religious elite. Luke succinctly describes the result of arrogant self-righteousness as extreme prejudice (cf. John 7:49). Stern observes the critical Pharisees, although trained in the Torah, which teaches love, not only despised the am-ha'aretz ("people of the land"), but regarded them as under a curse because of their lack of education (180).

Gruber concurs saying that the common people were often despised because they did not follow rabbinic practice (156). Rabbinic snobbery and discriminatory treatment of ordinary people may be seen in this Talmud passage.

"Our Rabbis taught: Let a man always sell all he has and marry the daughter of a scholar. … but let him not marry the daughter of an am ha-arez, because they are detestable and their wives are vermin, and of their daughters it is said, Cursed be he that lieth with any manner of beast. … R. Eleazar said: An am ha-arez, it is permitted to stab him [even] on the Day of Atonement which falls on the Sabbath. … R. Hiyya taught: Whoever studies the Torah in front of an am ha-arez, is as though he cohabited with his betrothed in his presence. … Our Rabbis taught: Six things were said of the am ha-arez: We do not commit testimony to them; we do not accept testimony from them; we do not reveal a secret to them; we do not appoint them as guardians for orphans; we do not appoint them stewards over charity funds; and we must not join their company on the road. Some say, We do not proclaim their losses too [i.e., return their lost property]." (Pesachim 49b; see also Berachot 28b and Sotah 22a)

this: Grk. houtos, demonstrative pronoun. See verse 4 above. parable: Grk. parabolē. See verse 1 above. The phrase "this parable" actually occurs at the end of the verse in the Greek text, and serves as a natural introduction to the parable that follows. Yeshua offered this parable to his adversaries to provoke introspection and self-assessment. Stern comments it is noteworthy that it was Isaiah who first used that phrase, referring to Israel in rebellion against God: "They say, 'Keep your distance, don't come near me, because I am holier than you'" (Isaiah 65:5 CJB). Unfortunately, God's people are susceptible to religious pride, a most offensive sin, against which Scripture severely warns.

10 "Two men went up into the temple to pray, the one a Pharisee and the other a tax collector.

Two: Grk. duo, adj., a primary numeral, two. men: pl. of Grk. anthrōpos. See verse 2 above. went up: Grk. anabainō, aor., 3p-pl., to go up or ascend a height. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; for, into, to, unto. the temple: Grk. ho hieron, a sacred place for worship, temple. The term refers to the entire temple complex in Jerusalem, in contrast to naos, which refers to the sanctuary where only priests were allowed to enter for offering sacrifices (Luke 1:9, 21-22). See my comment on 2:27. The verbal clause depicts "going up" to the temple because the temple was located on Mount Moriah (Plummer). See an illustration of the temple here.

to pray: Grk. proseuchomai, aor. mid. inf. See verse 1 above. The verb is used here in the most general sense. God considered the temple as a house of prayer for all peoples (cf. 1Kgs 8:30-45; Isa 56:7). Public services were held three times a day based on the example of David (Ps 55:17) and Daniel (Dan 6:10). The three services are called Shacharit ("morning"), at the third hour (9:00-10:00 am), Minchah ("afternoon"), at the sixth hour (noon-1:00 pm), and Ma'ariv ("evening"), at the ninth hour (3:00-4:00 pm). Determination of the time was made from an improvised sundial on a Temple stairway (cf. 2Kgs 20:9-11; Isa 38:8).

Stern notes that according to one Talmudic source (Berachot 26b) the three prayer services were instituted after the fall of the First Temple to replace the sacrifices (228). The designated times will become significant in the crucifixion of Yeshua (Mark 15:25, 33-34). Plummer suggests that although private prayer could happen at any time during the day, probably one of the usual hours of prayer is intended (cf. Luke 1:10; Acts 2:15; 3:1; 10:3, 9).

the one: Grk. ho heis, adj., the number one. a Pharisee: Grk. Pharisaios, a rough transliteration of Heb. P'rushim, meaning "separatists," a major religious body in first century Israel. Their theology and pietistic code of conduct provided the basis for Orthodox Judaism. Yeshua was often at odds with Pharisees and referred to them as hypocrites (e.g., Matt 6: 2, 5; 15:7; 23:13-15). Even the Jewish Sages spoke harshly against seven types of bad Pharisees they called hypocrites (Avot 5:9; Sotah 22b). See my comment on Luke 5:17.

and: Grk. kai, conj. the other: Grk. ho heteros, adj., a distributive pronoun used to distinguish one item or person from another, other, another or different. a tax collector: Grk. telōnēs, a collector of taxes or other revenues (customs and tolls) from Jews on behalf of the Roman government. Jewish tax collectors were independent contractors, not civil servants, and earned their income from fees charged to individual taxpayers for banking services. Tax collectors were despised by Pharisees (Luke 5:30). For the background on tax collection in the land of Israel in the time of Yeshua see the note here.

Ellicott comments that the description of the two men would be more pictorially suggestive to the Jewish disciples than to Gentiles. They would see the Pharisee with his broad blue tzizit (Num 15:38), an appendage hanging down from the edge of the mantle or cloak, made of twisted wool and the Tephillin or phylacteries, fastened conspicuously on brow and shoulder. Tephillin are small, leather cases containing four compartments, each with a key passage of Scripture (Ex 13:1-10, 11-16; Deut 6:4-9, 13-21). Observant Jewish men past bar-mitzvah age (13) strap one on one arm and the other around the head. See a picture here.

The tax collector in contrast would have been in his common working dress, with no outward badge to testify that he was a child of the Covenant. Although the two men went to the temple the narrative does not depict them standing in the same area.

11 The Pharisee, having stood, was praying this to himself: 'O God, I thank You that I am not like the rest of men: swindlers, unjust, adulterers, or even like this one, the tax collector.

The Pharisee: Grk. ho Pharisaios. See the previous verse. having stood: Grk. histēmi, aor. pass. part., cause to be in a place or position; place, set, stand. Standing was the normal posture for praying (Gen 19:27; 1Sam 1:26; 1Kgs 8:22; Matt 6:5; Mark 11:25). The verb could also be intended in the idiomatic sense of "took his stand," that is, he publicly asserted his uncompromising attitude. was praying: Grk. proseuchomai, impf. mid. See verse 1 above. this: Grk. houtos, demonstrative pronoun. See verse 4 above.

to: Grk. pros, prep. See verse 1 above. Some versions have "by" (CEV, ESV, GNT, NIV, NLT, NRSV), some "to" (AMP, CJB, LSB, NASB, TLV) and some "with" (ASV, DRA, KJV, NKJV, RSV). himself: Grk. heautou, reflexive pronoun of the third person. The grammar of the prepositional phrase intends that the Pharisee was either praying apart from others or praying silently or both in contrast to how the "hypocrites" typically prayed (Matt 6:5). Barclay notes that the following declaration to God is not so much a prayer as a testimonial (223). Plummer suggests that the character of the prayer shows why he would not utter it so that others could hear.

O: Grk. ho, definite article, but presented in the vocative case to signify direct address. God: Grk. theos. See verse 2 above. Speaking in Hebrew the Pharisee addresses God, probably with El (Num 12:13; 16:22; Ps 16:1) or Elohê (1Kgs 8:26; 1Chr 16:35; Ps 4:1), but not the familiar Avinu ("Our Father"), which begins many Hebrew prayers (Stern 32). This form of address stresses God's transcendence and holiness. I thank: Grk. eucharisteō, pres. to thank or to give thanks. The verb occurs often in the apostolic narratives to describe offering a b'rakhah ("blessing") for something received, such as food (e.g. Matt 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17; John 6:11; Acts 27:35).

You: Grk. su, second person pronoun, used of God. Jews learned from an early age to bless God on many occasions for every enjoyable thing in life (cf. Ps 103:1; Eph 5:20; 1Thess 5:18). Guidance on this subject and specific examples may be found in the Talmud tractate Berakoth. The b'rakhah is a sentence or paragraph of praise and thanksgiving to God, commencing with the formula, Barukh attah ADONAI, ("Blessed are you, O LORD," quoting Psalm 119:12) (Ber. 1:4) and continuing with an action verb and phrase that describes what God does that merits praise or thanksgiving. However, the Pharisee does not bless God for what He has done, but for what he is.

that: Grk. hoti, conj. See verse 8 above. I am: Grk. eimi, pres. See verse 2 above. not: Grk. ou, adv. See verse 4 above. like: Grk. hōsper, adv. of manner relating events and conditions, even as, just as. the rest: pl. of Grk. ho loipos, adj. See verse 9 above. of men: pl. of Grk. anthrōpos. See verse 2 above. Many versions generalize the noun with "people." The comparison is a strong statement of exclusivity. The Pharisee viewed his Judaism as the only orthodoxy acceptable to God. He is in a class by himself; every one else in a very inferior class (Plummer).

swindlers: pl. of Grk. harpax, properly, seizing; a sudden snatching (like in a robbery) (HELPS); given to extortion and robbery. unjust: pl. of Grk. adikos, adj., not in accord with what is right and approved and may be used to mean (1) unjust in judgment (2) one who breaks God's laws, unrighteous, sinful; (3) one who deals fraudulently with others, untrustworthy.

adulterers: pl. of Grk. moichos, a man who is guilty of sexual relations with a woman married to another man. Adultery is a violation of the seventh commandment (Ex 20:14; Deut 5:18), and punishable by death (Lev 20:10). By definition adultery always involved sexual relations between a married woman and a man not her husband (Prov 6:29-32; Hos 4:13-14) and was considered wrong long before the commandment was given to Israel (Gen 12:15-18; 20:3; 26:10).

or: Grk. ē, conj. used to denote an alternative ("either," "or") or a comparison ("than"), here the former. even: Grk. kai, conj. like: Grk. hōs, adv. with the primary function of connecting narrative components, and used here for comparative purpose with a pattern or model in mind. this one: Grk. houtos, demonstrative pronoun. See verse 4 above. the tax collector: Grk. ho telōnēs. See the previous verse. Reference to the tax collector does not mean they were standing next to each other (see verse 13). The Pharisee could have seen the tax collector as he approached the temple and decided to use him as a point of comparison.

Adam Clarke illustrates that the Pharisee's testimony was not an isolated example. Rabbi Simeon, the son of Yochai, a disciple of Rabbi Akiva in the second century, offered this genuine specimen of Pharisaic pride.

"The whole world is not worth thirty righteous persons, such as our father Abraham. If there were only thirty righteous persons in the world, I and my son should make two of them; but if there were but twenty, I and my son would be of the number; and if there were but ten, I and my son would be of the number: and if there were but five, I and my son would be of the five; and if there were but two, I and my son would be those two; and if there were but one, myself should be that one." (Bereshith Rabba 35:2)

Clarke concludes, "No wonder that our Lord accused these of pride and vain glory: they were far from humility, and consequently far from righteousness." The Pharisee's self-assessment and judgment of the tax collector violates the teaching of the great Pharisee leader Hillel, who said, "separate not yourself from the community, neither trust in yourself until the day of your death, moreover judge not your fellow man until you have reached his place" (Avot 2:4).

The Pharisee dares to stand in the holy place and express pride rather than humility, such as this prayer by a well-known Rabbinic teacher:

"My God, before I was formed I was not worthy [to be formed], and now that I have been formed I am as if I had not been formed. I am dust in my lifetime, all the more in my death. Behold I am before Thee like a vessel full of shame and confusion. May it be Thy will, O Lord my God, that I sin no more, and the sins I have committed before Thee wipe out in Thy great mercies, but not through evil chastisements and diseases!" (Ber. 17a)

12 I fast twice from the Sabbath; I tithe all things, as many as I gain.'

I fast: Grk. nēsteuō, pres., 3p-pl., to abstain from food, generally for a religious purpose; fast. There is no actual requirement in the Torah to fast, but Jews interpret the requirement to "humble oneself" on Yom Kippur (Lev 16:29; 23:27) as fasting. After the exile four specific national fast-days in addition to Yom Kippur were established, at least one in each season (Zech 7:3-5; 8:19). However, by the first century twenty-five non-obligatory fast days had been added in memory of certain troubles that befell Israel. The average Israelite saw no value in fasting beyond the required five national fast days. The Rabbis considered fasting equivalent to offering up of one's blood and fat upon the altar (Berachot 17a).

twice: Grk. dis, adv., doubly, twice. from the Sabbath: Grk. ho sabbaton, a transliteration of Heb. shabbath, the Sabbath, the seventh day of the week. In the commandments given at Sinai (Ex 20:8-11) and Moab (Deut 5:12-15) the fourth commandment to rest on the seventh day of every week is set in contrast to the work that provides one's livelihood the previous six days. Bible versions translate the singular noun as "week," but normally the plural form represents a week (cf. Matt 28:1; Mark 16:2; Luke 24:1; John 20:1, 19; Acts 20:7). BAG cites two verses in which the singular form occurs in the phrase "first of the week" (prōtē sabbatou, Mark 16:9; mian sabbatou, 1Cor 16:2).

However, the Hebrew term for a week is Shabua (first in Gen 29:27), which is translated in the LXX with the plural of hebdomos, seventh. The singular sabbaton is never used in the LXX for a week. The Pharisee's grammar reflects the Jewish manner of counting days. The days of the week were counted from the Sabbath: (1) echad Shabbat, first day of the Sabbath; (2) teren Shabbat, second day of the Sabbath; (3) shelishi Shabbat, third day of the Sabbath; (4) b'rebii Shabbat, fourth day of the Sabbath; (5) chamishi shabbat, fifth day of the Sabbath; (6) erev Shabbat, the eve of the Sabbath (Lightfoot 2:375-376; Gill on Matt 28:1).

The Pharisee says that he fasted on two days following the Sabbath. There is no evidence that the Pharisees as a group fasted twice a week, although they did fast "frequently" (Luke 5:33). Plummer notes that according to Jewish tradition Moses began his 40-day fast on the mountain on the fifth day and ended it on the second day (cf. Shabbath 88a). The Talmud speaks of one who "undertakes to fast every Monday and Thursday throughout the year" as not unusual but nevertheless not the norm (Taanith 12a). Also, the early Christian work The Didache notes the fasting of Jews on the second and fifth days of the week (Didache 8:1). (Early Christians decided to fast on the fourth and six days of the week.) For a review of the biblical practice of fasting see my article Fasting. See also the article on fasting in the Jewish Encyclopedia.

I tithe: Grk. apodekatoō (from apo, "from" and dekatoō, collect/receive tithes) pres., 2p-pl., to pay a tenth of anything. The verb occurs four times in the Besekh (also Luke 11:42; 18:12; Heb 7:5). The verb is unknown in Greek literature, so it was coined by the Jewish translators of the LXX. In the LXX apodekatoō renders Heb. asar (SH-6237), to take a tenth of, to tithe, first used in Genesis 28:22 of Jacob's promise to pay a tenth of his increase to ADONAI. all things: n.pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. as many as: Grk. hosos, correlative pronoun; how great, how much, how many, as much.

I gain: Grk. ktaomai, pres. mid., gain possession of; acquire, possess. The verb probably alludes to income from some source. Israelites were commanded to bring a tithe (tenth) of all produce and herd animals to provide support for the priests and Levites who were prohibited from owning hereditary land (Lev 27:30–33, Num 18:21-24). The Mishnah says, "If a man has taken upon himself to be trustworthy he must tithe whatever he eats, and whatever he sells [from the field] and whatever he buys [in order to sell]" (Demai 2:2). The requirement to tithe is discussed in tractate Maaseroth (Tithes) of the Talmud. Stern comments that:

"In general tithing all of one’s income was regarded as beyond the call of duty. I would suppose this Parush felt he was doing something special and unique for God, for which God owed him thanks and reward. Such a mentality is, of course, neither peculiar to Pharisees in particular nor unbelievers in general; on the contrary, it is those who consider themselves believers who seem to be especially susceptible to this sort of false pride."

13 But the tax collector, having stood some distance away, was not even willing to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!'

But: Grk. de, conj. the tax collector: Grk. ho telōnēs. See verse 10 above. having stood: Grk. histēmi, perf. part. See verse 11 above. some distance away: Grk. makrothen, adv., a great distance, from afar. The expression denotes distance from the Pharisee. Commentators offer various opinions regarding where in the temple the Pharisee and tax collector were standing. Both could have been standing in the Court of Women, but at opposite ends. Lightfoot comments for private praying the Pharisee might come as far as the gate of Nicanor, or in the Court of Israel.

was not even: Grk. oude, adv. See verse 4 above. willing: Grk. thelō, impf. See verse 4 above. to lift up: Grk. epairō, aor. inf.. to lift up or raise up over. his eyes: pl. of Grk. ho ophthalmos, the anatomical organ of the eye, and fig. of perception or insight. to: Grk. eis, prep. heaven: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4): the atmosphere, interstellar space and the location of God's throne. The third heaven is intended here. Keeping the eyes downcast represented his humility. Lifting up the eyes could be associated with lifting the hands toward heaven, a common posture of prayer (cf. 1Kgs 8:22; Ps 28:2; 63:4; 121:1; 123:1; 134:2; 141:8; 1Tim 2:8).

but: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. was beating: Grk. tuptō, impf., to strike or smite, can range in meaning from a single non-fatal blow, to multiple blows as in 'pummel,' here the latter. his: Grk. autos, personal pronoun. breast: Grk. stēthos, an anatomical word for the chest, i.e., the thorax, which extends from the neck to the abdomen. Hitting oneself was a symbol of repentance (cf. Jer 31:19). saying: Grk. legō, pres. part. See verse 1 above. God: Grk. ho theos. See verse 2 above.

be merciful: Grk. hilaskomai, aor. pass. imp., may mean (1) cause to be kindly disposed; or (2) eliminate a hindrance to desirable relationship with God. The first meaning applies here. The verb occurs only twice in the Besekh (also Heb. 2:17). In the LXX hilaskomai occurs eleven times and translates three different Heb. verbs, but primarily salach, to forgive or pardon (2Kgs 5:18; 24:4; 2Chr 6:30; Ps 25:11; Lam 3:42; Dan 9:19). to me: Grk. egō, first person pronoun. the sinner: Grk. ho hamartōlos, one who fails to meet religious or legal standards; sinful, sinner.

In the LXX hamartōlos translates Heb. chatta, evildoer, sinful, sinner, someone who willfully violated God's commandments. The term is first used of the men of Sodom (Gen 13:13), and then of Israelites that rebelled against God and Moses and condemned to perish in the wilderness (Num 16:38; 32:14; cf. Deut 29:18-20). Among Pharisees the "sinner" label had a much broader application. Any repetitive behavior that violated customs or traditions they valued could warrant the label. Therefore, no specific sin may be inferred by the confession. Previously the only mention of someone confessing sin was in response to the teaching of Yochanan the Immerser (Mark 1:5), but even then there was no description of the sins.

To the Pharisee the Jewish tax collector was automatically a sinner because he was disobeying the Torah prohibition of numbering and thus helping to perpetuate tyranny of the Romans and the Herod family. Paying taxes using the Roman coins with Caesar's imprint was tantamount to declaring that Caesar replaced God as the rightful King of Israel. Finally, the taxes being collected were regarded as too heavy and the equivalent of robbery. By virtue of this viewpoint a tax collector was automatically considered a robber and therefore a "sinner." However, it is by no means certain that the tax collector's confession had anything to do with his profession.

The confession of the tax collector may be likened to Naaman, the Syrian, who appealed to Elisha, "In this matter may the LORD pardon [LXX hilaskomai] your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter."

Christian commentators generally charge the Jewish tax collectors in the first century with being crooks and guilty of fraud and extortion. Yet, nowhere in the apostolic writings and certainly not from the lips of Yeshua is the integrity of any Jewish tax collector actually impugned. None are accused of theft. To smear a class or group of people with broad generalizations and no evidence of actual wrongdoing is called defamation. In reality the men Yeshua accused of committing robbery were among the religious elite (Matt 21:13; 23:14, 25; Luke 11:29).

14 I say to you, this one went down to his house approved rather than that one; for every one exalting himself will be humbled, but the one humbling himself will be exalted."

Reference: Matthew 23:12; Luke 14:11.

I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; those mentioned in verse 9, but certainly all within the sound of his voice. this one: Grk. houtos, demonstrative pronoun. See verse 4 above. Since the pronoun is masculine many versions have "this man." The antecedent of the pronoun is the tax collector mentioned in the previous verse. went down: Grk. katabainō, aor., proceed in a direction that is down; come or go down. The verb illustrates the change in elevation due to leaving the temple which sat on a hill. to: Grk. eis, prep. his: Grk. autos, personal pronoun. house: Grk. ho oikos, a structure for habitation; dwelling, house, or home and by extension the household of that dwelling. The tax collector owned his own home.

approved: Grk. dikaioō (from dikē, "right, judicial-approval"), perf. pass. part., to justify, to declare righteous, to acquit. Properly speaking the verb means approved, especially in a legal, authoritative sense (HELPS). Zodhiates notes that verbs ending in omicron-omega generally indicate bringing out that which a person is or that which is desired. Two versions have "with God's approval" (GW, NOG) and several versions have "right with God" (CJB, ERV, EASY, EXB, GNT, ICB, MSG, NCV, WE). In practical terms the verb refers to being cleared of charges related to sins or wrongdoing.

The great majority of Bible versions translate the verb with "justified." The English verb "justify" means to declare innocent or guiltless; absolve of wrongdoing. A few versions have "declared righteous" (DLNT, MJLT, TLV, YLT), and this is the common definition given the act of justification in Christian theology. Yet, would God declare someone to be something they are not?

In the LXX dikaioō translates Heb. tsadaq, a verb with two categories of meaning: (1) as a condition or character quality, to have a just cause, be in the right, be just or righteous (Gen 38:26; Job 33:12; Ps 51:6; Isa 43:26), and (2) in the administration of justice, to declare right, to vindicate, or prove right, to acquit or be acquitted, or to be cleared of wrongdoing (e.g., Ex 23:7; Deut 5:21; 2Sam 15:4; Ps 51:4; Isa 5:23) (DNTT 3:355). The context of this important word is a righteous standard against which people are measured.

The biblical terms Heb. tsadaq and Grk. dikaioō function as a word picture of a trial with a heavenly Judge and a righteous standard against which people are measured and evaluated. One case before the court is an innocent person wrongly accused. The outcome of that trial vindicates the person's character and he is acquitted. Throughout the Tanakh the verb tsadaq occurs only in this vindication scenario. In other words the person is actually righteous and the verb describes the defense of that person's character.

However, here the tax collector is not righteous. He freely admitted to being a sinner. No witnesses and no evidence could be presented to demonstrate innocence. Acquittal is not deserving, but in response to humble confession and repentance God, the Supreme Judge, offers mercy and forgiveness, and then grants pardon, release from condemnation and cancellation of the deserved punishment, thereby creating a relationship of favor with God (cf. Rom 4:5; 5:1; 8:1-2; 1Cor 6:11; Gal 2:16-17; 3:8, 11, 24; 5:4; Titus 3:7). The newly pardoned sinner is then called to a life of righteousness (Matt 5:6; Rom 6:17-19; 2Cor 5:21; 1Tim 6:11; 2Tim 2:22).

rather than: Grk. para, prep. with the root meaning of beside (DM 108), conveys association between persons, things, or circumstances, which may denote (1) a point of origin, from; or (2) proximity; at, before, beside, near, with, in the presence of. A few times the preposition is used for comparison denotes "contrary to" (cf. Rom 1:26; 11:24; 16:17; Gal 1:8-9) and that is the intention here (Thayer). that one: Grk. ekeinos, demonstrative pronoun. See verse 3 above. The pronoun alludes to the Pharisee. Levine, a non-Messianic Jewish scholar contends the Pharisee also went home "justified" by interpreting the preposition as "alongside."

Most commentators declare that the Pharisee did not receive approval as the tax collector. Plummer allows that the grammar does not exclude the Pharisee being justified in some lesser degree. After all, prior to the atoning sacrifice of Yeshua Israelites received forgiveness through the sacrificial offerings at the Temple. Plummer citing Augustine points out that the narrative does not say the Pharisee was condemned. However, Yeshua's following editorial comment offered a grave warning to the Pharisees.

for: Grk. hoti, conj. see verse 8 above. Yeshua then offers an editorial comment previously given in Luke 14:11. every: Grk. pas, adj. See verse 12 above. one: Grk. ho, definite article, but used here as a demonstrative pronoun. exalting: Grk. hupsoō, pres. part., may mean (1) to cause to move from a position to one that is higher, "lift upward," or (2) to cause to be higher in status, "elevate" or "exalt." The second meaning applies here. himself: Grk. heautou, reflexive pronoun of the third person.

will be humbled: Grk. tapeinoō, fut. pass., may mean (1) cause to be low spatially, make low, level; (2) make or consider unimportant in a good sense, humble; (3) cause to be or appear low in status in a disparaging sense; or (4) cause to experience loss. Both the third and fourth meanings have application here. The passive voice alludes to humbling caused by God. but: Grk. de, conj. the one: Grk. ho. humbling: Grk. tapeinoō, pres. part. himself: Grk. heautou. will be exalted: Grk. hupsoō, fut. pass. The Pharisee clearly exalted himself over the tax collector, but his self-justification did not gain him the favor with God he assumed.

Lesson from Children, 18:15-17

15 Now they were bringing also their infants to him so that he would touch them, but the disciples having seen it began rebuking them.

Reference: Matthew 19:13; Mark 10:13.

Now: Grk. de, conj. they were bringing: Grk. prospherō, impf., 3p-pl., to cause movement of something or someone to a person or place, and meaning (1) to bring near or to; (2) to offer or present, especially of offerings to God; or (3) to bear oneself towards (Zodhiates).The first meaning applies here. The subject of the verb refers to members of the public; i.e., parents. also: Grk. kai, conj. The conjunction may imply bringing in addition to bringing the sick (Plummer). their infants: pl. of Grk. ho brephos may refer to either an unborn offspring, a newborn baby or a very young infant. The neuter form would include both boys and girls.

to him: Grk. autos, personal pronoun; Yeshua. Matthew and Mark both recount this blessing of the children immediately after the teaching on divorce. so that: Grk. hina, conj. See verse 5 above. he would touch: Grk. haptō, pres. mid. subj., make contact with a hand or fasten to; touch, take hold of, grasp. The verb properly refers to touching that influences or modifies; touching someone in a way that alters or changes them, i.e. "impact-touching" (HELPS). Farrar suggests on the basis of this text that it seems to have been a custom of Jewish mothers to carry their babes to eminent Rabbis for their blessing; naturally therefore parents would bring their children to Yeshua.

Stern suggests the purpose of touching was specifically for offering a blessing (Birkat Yeladim, cf. Matt 19:13; Mark 10:16), comparable to how a Jewish father blesses his children every Shabbat evening as Jacob exhorted (Gen 48:20), which also includes the Aaronic Benediction (Num 6:24-26). Brown and Plummer concur that the purpose was for Yeshua to invoke a "blessing" on them according to the venerable custom established in Genesis. See an example of the parental blessing here.

"For sons: May God bless you as God blessed Ephraim and Manasseh.

"For daughters: May God bless you as God blessed Sarah, Rebecca, Rachel and Leah.

"For all: May God bless you and keep you. May God cause His face to shine upon you and be gracious to you. May God turn His face to you and give you peace."

them: pl. of Grk. autos; the children. Ellicott and Gill rightly point out that there is no mention or even hint of baptism in this narrative as it was used later in Christianity to justify infant baptism. Irenaeus (c. 130–202) may have been the first to justify infant baptism, describing infants as being "born again to God" (Against Heresies, 2.22.4). Church fathers justified infant baptism as being of apostolic origin, but their rationale had no biblical basis. In truth infant baptism reflected Christianity's effort to expunge any trace of Judaism from its religious practices, treating baptism as a substitute for circumcision.

but: Grk. de. the disciples: pl. of Grk. ho mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives, most often for followers of Yeshua of which there were many (including women). Discipleship means more than being a believer. Thus, the first condition of being a disciple is relegating devotion to family and self to second place as he previously exhorted two men who placed family before discipleship (Luke 9:59-62). Yeshua correctly observed that only by loving God first would the person be able to fulfill the expectation of being a disciple. See my article The Call of Discipleship.

having seen it: Grk. horaō, pl. aor. part., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. Both meanings can have application here. The disciples saw what the mothers were doing and realized their reason. began rebuking: Grk. epitimaō, impf., 3p-pl., express urgently to elicit compliance; strictly charge, reprimand, rebuke, reprove. them: pl. of Grk. autos. No reason is cited for the rebuke, but they may have felt Yeshua was too important for such an interruption, or Yeshua's ministry was just for adults, or it was inappropriate as the Birkat Yeladim was for fathers to pronounce.

16 But Yeshua summoned them, saying, "Permit the children to come to Me, and do not hinder them (!), for of such is the kingdom of God.

Reference: Matthew 19:14; Mark 10:14.

But: Grk. de, conj. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, from Yeshuah ("salvation"), "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? With the definite article the name could have the meaning "the one called salvation." summoned: Grk. proskaleō, aor. mid., to call to one's presence. them: pl. of Grk. autos, personal pronoun; the offending disciples. The verbal phrase depicts calling the disciples into a private conversation. The disciples had rebuked parents openly, but Yeshua will sternly rebuke them in private (cf. Matt 18:15).

saying: Grk. legō, pres. part. See verse 1 above. Permit: Grk. aphiēmi, aor. imp., 2p-pl., lit. "release, send away," has a range of meaning and here has the meaning "to permit, allow, not to hinder." the children: pl. of Grk. ho paidion (the diminutive form of pais, "child"); little one, whether boy or girl. In its literal use the term implies a child perhaps seven years old or younger (HELPS). to come: Grk. erchomai, pres. mid. inf. See verse 3 above. to: Grk. pros, prep. See verse 1 above. The preposition emphasizes being up close and personal. me: Grk. egō, first person pronoun.

and: Grk. kai, conj. do not: Grk. ou, adv. See verse 4 above. hinder: Grk. kōluō, pres. imp., 2p-pl., to stop someone from doing something; forbid, hinder, prevent. them: pl. of Grk. autos; most likely the parents. Imagine the command being punctuated with an exclamation mark. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. of such: pl. of Grk. toioutos, demonstrative pronoun, such as this, of this kind or sort. The pronoun does not mean "childish" but stresses "having the characteristic of a child."

is: Grk. eimi, pres. See verse 2 above. the kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power. of God: Grk. ho theos. See verse 2 above. The general hope that God would establish His reign as King over all the earth, with all idolatry banished, has its roots in the Tanakh and further emphasized in intertestamental Jewish literature. By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43.

The "Kingdom of God" is not equivalent to the Church nor does not mean to go to heaven. One does not enter the Kingdom via bar/bat mitzvah or Christian confirmation. Participating in the kingdom is not based on age, but Yeshua has a particular lesson in mind for his disciples.

17 Truly I say to you, whoever would not receive the kingdom of God like a child never will enter into it."

Reference: Matthew 18:3; Mark 10:15.

Truly: Grk. amēn ("ah–mayn") reflects a strong affirmation, "so let it be" or "truly." The Greek term transliterates the Heb. 'amen ("ah–mayn"), "it is true, so be it, or may it become true," which occurs 30 times in the Tanakh, but the Greek form is used in the LXX only three times (1Chr 16:36; Neh 5:13; 8:6). The word amēn reflects a Hebrew conviction that God's words are to be reverently received. In typical Jewish usage the singular use of amēn in a verse points to something previously said (Stern 26). Yeshua saying amēn emphasizes what he just said in the previous verse. "For truly ("in accordance with what I just said) …."

I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the disciples. whoever: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that. would: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). Bible versions don't translate the particle, but its use points to an act of the will.

not: Grk. mē, adv. See verse 1 above. receive: Grk. dechomai, aor. mid. subj., to take into one's hands, receive or welcome, frequently with the connotation of enthusiastic acceptance. the kingdom of God: See the previous verse. The expression of receiving the kingdom alludes to the fact that the kingdom is an inheritance for the righteous (cf. Matt 25:34; 1Cor 6:9-10; Eph 5:5). like: Grk. hōs, adv. See verse 11 above. a child: Grk. paidion. See the previous verse. The phrase "like a child" does not mean "during childhood" but "in the manner of a child."

never: Grk. ou mē, lit. not, not. See verse 7 above. will enter: Grk. eiserchomai, aor. subj., to go or enter into a geographical area, manufactured structure or other place defined in the context. into: Grk. eis, prep. it: Grk. autos, personal pronoun, the kingdom. Yeshua employs a parallelism with the verbs "receive" and "enter," which together describe how participation in the Kingdom of God occurs. To enter the Kingdom is to submit to the King's expectations and commandments (cf. Matt 7:21; 1Th 2:12). Such is the standard of citizenship.

No one can force his way into the Kingdom and no one can claim a right to the Kingdom by virtue of personal merit (cf. Matt 5:20). A person enters the Kingdom by a spiritual birth (John 3:3, 5), which includes repentance and faith (Matt 18:3; Mark 1:15). The word picture used in this verse stresses complete trust, as a young child implicitly trusts his or her parents. Conversely, as expressed in verse 16 Yeshua did intend that children be brought to him and in so doing be exposed to the good news of the Kingdom and the grace of God.

Yeshua himself is the supreme example. As good Jewish parents Joseph and Miriam raised Yeshua in the "fear and admonition of the Lord" (Deut 6:7; Luke 2:39-40; Eph 6:4). The Jewish model of education is to begin Bible teaching at age five (Avot 6:21; cf. Acts 22:3). The apostolic message recognized that the invitation to spiritual renewal should include children and as a result entire households experienced spiritual transformation (Acts 2:39; 11:14; 16:31; 18:8). So it is that Bible education and teaching in congregations must include ministry to children.

The Rich Young Ruler, 18:18-23

18 And a certain ruler asked him, saying, "Good Teacher, what having done will I inherit life eternal?"

Reference: Matthew 19:16; Mark 10:17.

And: Grk. kai, conj. a certain: Grk. tis, indefinite pronoun. See verse 2 above. ruler: Grk. archōn, one who has eminence in a ruling capacity or one who has administrative authority; leader, prince, ruler. Here the title signifies eminence in status and authority, so he could have been a ruler in a local synagogue. Plummer discounts the man being a member of the Sanhedrin or a ruler of a synagogue because Matthew identifies him as a young man (Grk. neaniskos, Matt 19:20, 22). In Greek literature the term was used of men between twenty-four and forty years of age (Thayer). Ellicott points out that the term "youth" is not at variance with Luke's report.

At his age participation in the Judean Council was probably open to him based on both his wealth and his devotion. Paul obviously occupied a position of great influence at a time when he is described as a "young man" (cf. Acts 7:58; 8:1; 9:1-2; 26:10). Luke provides a factual report and Matthew's narrative cannot be used to rebut it. The young man was a ruler, which meant he could have served on a synagogue board of elders or been a civil magistrate. In any event considering the context the young ruler may have been a Pharisee or at least among those described in verse 9 above.

asked: Grk. eperōtaō, aor., to present an inquiry or put a question to someone; ask. him: Grk. autos, personal pronoun; Yeshua. saying: Grk. legō, pres. part. See verse 1 above. Good: Grk. agathos, adj., voc., meeting a high standard of excellence; beneficial, helpful, good. The adjective is properly an intrinsic quality that originates from God (HELPS). Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status among the Israelites. In the LXX didaskalos occurs only in 2Maccabees 1:10 to denote Aristobulus, the head of the Egyptian Jewish community, who, having dedicated an exposition of the Pentateuch to King Ptolemy Philometor, is called a teacher clearly for this reason.

In Greek education teaching was concerned with imparting knowledge or technical skills. Philo, the Hellenistic Jewish philosopher (25 BC - AD 50), employs this meaning when he uses the term "teacher" to refer to both Moses (On Giants 54) and God (Who is the Heir of Divine Things? 102). In both cases Philo regards a teacher as one who imparts knowledge, not as one who lays ethical demands before others. Hebrew education in the Tanakh, however, is more concerned with obedience than imparting information. Elsewhere didaskalos is used interchangeably with rhabbi (Matt 23:8; John 1:38; 3:2). It is possible the ruler addressed Yeshua as he might do for a noted Sage or leader of a rabbinic school such as Hillel or Gamaliel.

what: Grk. tís, interrogative pronoun. See verse 6 above. The pronoun points to particular action. having done: Grk. poieō, aor. part. See verse 7 above. Many versions translate the participle as a hortatory expectation, "what shall I do?" The ruler was more focused on doing than being. In Matthew's account the question is more specific, "what one good thing must I do?" will I inherit: Grk. klēronomeō, fut., to inherit or be a legal heir. The word also means to acquire, obtain or come into possession of something.

More frequently the verb means to be a recipient of a share in something, with focus on experience of divine conferral of promised benefits. The verb is frequently found in the LXX in regard to the occupation of Canaan by the Israelites (Deut 4:22, 26; 6:1, etc.), and then is transferred to the possession to be enjoyed in the Kingdom of the Messiah (Ps 24:13; 36:9, 11, 22, 29; Isa 60:21); both uses being based upon the original promise to Abraham (Gen 13:14-15; 15:18; 17:8).

life: Grk. zōē, state of being alive in the normal physical sense. eternal: Grk. aiōnios (from aiōn, "age, era"), adj., can mean (1) relating to a period of time extending far into the past; long ages ago; (2) relating to time without boundaries or interruption; eternal; or (3) relating to a period of unending duration; permanent, lasting. The third meaning applies here. In the Jewish point of view eternal life would be the result of the resurrection and represents the quality of life manifested in glory, honor and immortality in the age to come (see verse 30 below).

The nature of the question illustrates the ruler's personal theology. Both the Pharisees and Essenes embraced the doctrine of the immortality of the soul and resurrection (Josephus, Wars II, 8:11, 14). Reward and punishment would begin after death and the souls of the righteous would enter heavenly blessedness, while the souls of the ungodly are punished in Hadēs in the depths of the earth. This separation is clearly presented in the parable of the rich man and Lazarus (Luke 16:22-26).

Eternal life, however as Yeshua emphasized to Nicodemus (John 3:14-21), is not just eternal existence, but sharing in the life of God. For that reason Yeshua taught that the abundant life, the best kind of life possible, begins now (cf. Matt 10:39; John 6:35, 63; 10:10). It doesn't wait until after one dies.

19 Then Yeshua said to him, "Why do you call me good? No one is good except one, God.

Reference: Matthew 19:17; Mark 10:18.

Then: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 16 above. said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun. Why: Grk. tís, interrogative pronoun. See verse 6 above. do you call: Grk. legō, pres. me: Grk. egō, first person pronoun. good: Grk. agathos, adj. See the previous verse. In the LXX agathos most often translates Heb. tov ("good, pleasant, excellent"), first in Exodus 3:8. In the Tanakh the concept of tov ("good") is inseparably linked with God. An idea of the good apart from the concept of God, as occurs in Hellenistic thought, is inconceivable (DNTT 2:99).

The good is always a gift of God and as such is always outside the control of man. The goodness of God is revealed in the Tanakh in many ways: in His creation (Gen 1:3), in the birth of children (Gen 30:20; Ex 1:20), in deliverance from enemies (Ex 18:9), in fulfillment of promises (Num 23:19), in the Land given to Israel (Deut 1:25; 4:21) in His Word (Isa 39:8), in His Spirit (Ps 143:10) and many benefits of health and prosperity (Ps 34:10). Even in the most difficult of times the Psalmists repeatedly affirmed the goodness of God (Ps 69:16).

The question recognizes that the ruler approached Yeshua with flattery (cf. the flattery of the Herodians, Matt 22:16). Plummer notes that there is no instance in the entire Talmud of a Rabbi being addressed with the title "good teacher." The title was absolutely unknown among the Jews. No one: Grk. oudeis (from ou, "not," and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. The negation is emphatic. is good: Grk. agathos. Often overlooked, the first part of the proposition affirms an important theological truth. Yeshua speaks of the intrinsic nature of man at birth (cf. Gen 8:21; Ps 51:5; 58:3; Rom 3:9-12; 5:12).

except: Grk. ei mē, adv., lit. "if not," reflects a strong Hebraic negation that limits the preceding statement and introduces a condition required to prove a proposition. one: Grk. heis, adj., the number one. God: Grk. ho theos. See verse 2 above. There are a number of verses in the Tanakh that declare "ADONAI is good" (Heb. tov YHVH) (Ps 34:8; 100:5; 118:1; 135:3; 145:9; Jer 33:11; Lam 3:35; Nah 1:7). Conversely there are a few verses in which a human being is mentioned as "good," such as "a good man" (Prov 13:22; 14:14; Eccl 9:2) and "a good woman" (Prov 18:22). Thus, Yeshua does not deny that people can do good in a practical sense (Matt 7:11; Luke 6:35; 11:3), but that no one is inherently good and holy as God (Ex 15:11; Josh 24:19; Ps 145:17; Isa 6:3; 40:25; 43:15; 55:9; 57:15; Rev 4:8; 15:4).

Stern comments that some may take Yeshua's remark to mean a denial of his deity, but that is not the purpose of the comment (95). Rather, Yeshua challenges the ruler to consider who he really is, whether he may indeed be more than an ordinary human being possessing authority the ruler must recognize. Yeshua speaks in the third person as he does when he frequently refers to himself as the Son of Man, a clear title of deity (Dan 7:13-14). The reference to deity could be translated "the one God" (CEB, PHILLIPS). Saying "ADONAI is one" is an important affirmation of Judaism (Deut 6:4), and in reality the nature of God is a plurality in unity.

Perhaps Yeshua asked the question to find out if the ruler would concur with Nicodemus who said, "Rabbi, we know that you have come from God, a teacher; for no one can do these signs that you do, except God be with him" (John 3:2 BR).

20 You know the commandments, 'You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness, you shall honor your father and mother.'"

Reference: Matthew 19:18-19; Mark 10:19.

You know: Grk. oida, perf., to know in an objective sense, to have information about; also to have discernment about, to grasp the significance of the information received. The perfect tense stresses complete certainty. In Hebrew culture "knowing" was not limited to having access to information, but included "obeying" what one knew. the commandments: pl. of Grk. ho entolē, a directive for action, command, order or instruction. In the LXX entolē primarily translates Heb. mitsvah, a divine commandment, ordinance or precept (Gen 26:5; Ex 15:26; 16:28; 20:6). Mention of "the commandments" alludes to the commandments God gave to Moses for Israel, although some commandments were known from the beginning.

Yeshua states a simple fact. Learning the commandments was part of the childhood education of every Jew. In addition, God's laws were to be read to the Israelite people every seven years during the Feast of Booths (Deut 31:10). However, as a ruler, the young man would presumptively have a better knowledge of Torah than the average Israelite. Sadly, many Christians don't know the commandments and live below the standards of God's Word. Yeshua quotes from the "Second Table" of the Ten Commandments (Ex 20:13-17; Deut 6:17-21) by citing the sixth, seventh, eighth, and ninth commandments, and finally cites the fifth commandment from the "First Table."

The verbs in the following series of commands are second person singular as in the Torah, which stresses individual responsibility. The Hebrew verbs are also masculine, which illustrates the commandments were originally intended for the men to obey, who would then teach them to their families (Deut 6:7). You shall not: Grk. mē, adv. See verse 1 above. commit adultery: Grk. moicheuō (for Heb. na'aph), aor. subj., to engage in unlawful sexual relations between a married woman and a man not her husband in violation of the seventh commandment (Ex 20:14; Deut 5:18).

Adultery was an offense long before Moses and subject to divine punishment (Gen 20:3; 26:10). At Sinai God specifically prescribed death for the offenders (Lev 20:10) and any children born of an adulterous union were considered mamzer or illegitimate (cf. Deut 23:2; Isa 57:3). Adultery could also be spiritual. God accused Israel of adultery because of idolatry (Jer 3:9; Ezek 23:37). In the Sermon on the Mount Yeshua defined lust, that is, covetousness of a married woman, as adultery (Matt 5:28). In other words planning a sin is the same thing as actually committing the sin.

you shall not: Grk. mē. murder: Grk. phoneuō, aor. subj., the unlawful taking of human life, from the sixth commandment (Ex 20:13; Deut 5:17). By definition murder is a deliberate and premeditated act punishable by death (cf. Ex 21:12; Lev 20:1; Num 35:16-21; Deut 19:11-12). Murder was known to be wrong long before Moses was born (Gen 4:11-12; 6:5-7; 9:3-6). Because the act is so heinous John declared that "no murderer has eternal life abiding in him" (1Jn 3:15). In the LXX phoneuō translates Heb. ratzach, to murder or slay with premeditation (BDB 953), first in Exodus 20:13. The Greek and Hebrew verbs are not used for accidental killing, manslaughter, killing in war or court-ordered execution for a capital crime.

However, the first English versions from Wycliffe (1395) to the KJV (1611, 1769) translated the Torah quote as "You shall not kill." Wesley (1755) departed from this trend by translating the phrase as "You shall not murder." Unfortunately, some modern versions translate phoneuō as "kill" instead of "murder" (ASV, AMPC, BRG, DARBY, DRA, MSG, NABRE, NCB, NLV, NMB, RGT, RSV). Because of mistranslation and prooftexting from the Sermon on the Mount many have believed that pacifism was a part of the teaching of Yeshua.

The idea that God would command the Israelites to wipe out seven tribes in Canaan is abhorrent, so the "meek and mild Jesus" who advised turning the other cheek and endured torture and crucifixion is the model of Christian conduct. It is ironic than many Christians use the same argument against the death penalty for murder that God uses to justify it (Gen 9:5-6), and in so doing present themselves as rebellious against God's will. God insists that the murderer be held accountable and receive the same sentence perpetrated on the victim precisely because man bears God's image. A wicked and rebellious offender does not possess equal worth to his victim.

The sixth commandment specifically prohibits ratzach, not taking the life of another in defense of oneself or others. It's a mystery how translators made the mistake when the Greek also has separate words for intentional homicide and causing death in other circumstances. God did not prohibit all killing. God also commanded killing animals for food and sacrifice and permitted killing in self-defense and killing in war.

you shall not: Grk. mē. steal: Grk. kleptō, aor. subj., to unlawfully take property belonging to another. Yeshua quotes the eighth commandment (Ex 20:15; Deut 5:19). The use of kleptō emphasizes the secrecy, craftiness, and cheating involved in the act of stealing or embezzlement. Unlike the concept of robbery, kleptō normally does not imply violence. In the LXX kleptō regularly translates Heb. ganab, which also includes the element of stealth (DNTT 3:377). In the Torah what is stolen might include objects of value, animals, men, things devoted to God, household gods and genuine words of God, stolen by false prophets. Even if prompted by need or poverty, stealing always dishonors God (Prov 30:9) and deserves punishment (Ex 22:1f; Deut 24:7).

you shall not: Grk. mē. bear false witness: Grk. pseudomartureō, aor. subj., to give false witness. Yeshua quotes the ninth commandment (Ex 20:16; Deut 5:20). The original setting for the word is clearly the legal sphere (DNTT 3:1039). In the Torah the command refers to deliberately giving false testimony. False witness does not occur by mistake (Prov 14:5).

you shall honor: Grk. timaō, pres. imp., to have special regard for, to show respect to. your: Grk. su, second person pronoun. father: Grk. ho patēr, normally used of a male biological parent, someone who fulfilled the role of a father or an ancestor. and: Grk. kai, conj. mother: Grk. ho mētēr, properly a female birth parent. Last of all Yeshua quotes the fifth commandment (Ex 20:12; Deut 5:16), and in this case in the imperative mood. The mention of father and mother together refers to the ones who gave birth and/or reared a child.

Honoring parents was a foremost virtue in the covenant community and reverence towards parents is given equality with the observance of the Sabbath (Lev 19:3). Acts against the authority of parents was to be strictly punished (Ex 21:15, 17; Deut 21:18-21). Paul notes that the command to honor parents is the first commandment with a promise that such honor will result in days being prolonged in the land (Eph 6:21). In other words security of possession of the land was based on faithful obedience of God's commandments (Deut 6:1-2) and this began with parental education (Deut 6:7).

The Ten Commandments or Ten Words (Ex 20:3-17; Deut 5:7-21), as well as the command to "love your neighbor" (Lev 19:18), are not merely guidelines or suggestions for behavior. These commandments are God's absolute requirements and His universal moral law. They were not canceled by Yeshua (Matt 5:17-19). They are repeated and reinforced for obedience by Yeshua (Matt 5:21-44; Luke 10:27-28) and the apostles (cf. Rom 13:9; 1Cor 6:9-10; 8:6; Eph 4:28; Col 2:16; 3:5; 1Tim 1:8-10; 2:5; 6:1; 1Jn 5:21; Rev 21:8). Believers are urged to keep the commandments (John 14:15, 21; 1Cor 7:19; 1Jn 2:3-4; 5:2-3).

In Matthew's account Yeshua introduces the list of commandments with the comment, "If you want to enter into life keep the commandments" (Matt 19:17). Even so Yeshua did not repeat the commandments in order to claim that keeping the commandments guarantees salvation. Rather, keeping the commandments illustrates that the nature of the "life of God" is in holiness and righteousness. The actual portal to eternal life is spiritual rebirth (John 3:3, 5-7). Then commandments are kept by the power of the Holy Spirit (Jer 31:33; Heb 8:10; 10:16).

21 And he said, "All these things I have kept from my youth."

Reference: Matthew 19:20; Mark 10:20.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. The ruler replies with arrogant confidence. All: pl. of Grk. pas, adj. See verse 12 above. these things: n.pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. I have kept: Grk. phulassō, aor., to guard or watch, by implication here to preserve or obey. Plummer comments that it was possible to keep the whole Law is an idea which is frequent in the Talmud. Indeed Moses affirmed, "For this commandment which I command you today is not too difficult for you, nor is it out of reach" (Deut 30:11). From the Jewish point of view obeying God's commands is always a matter of the will.

from: Grk. ek, prep. used to denote derivation or separation, here the former; by, out of, out from among, away from. my youth: Grk. neotēs, period of life when one is young; youth, youthfulness. The noun neotēs can include boyhood, but especially from bar mitzvah, "son of the commandment," the age of accountability. In the LXX neotēs is used chiefly for Heb. naur, youth, early life, first in Genesis 8:21. Most Gentiles think of Bar Mitzvah as a ceremony, but no ceremony is needed to assume this status. (See the article Bar Mitzvah, Bat Mitzvah at the Jewish Virtual Library.)

The Talmud says that a boy becomes accountable as an adult at the age of thirteen years and a day (Avot 5:21; Kiddushin 63b). Scripture provides no definitive guidance on the age at which a child becomes accountable to God (cf. Deut 21:18-21; Isa 7:14-16; 1Cor 13:11; 2Tim 3:15). The Talmud comments reveal that Jewish religious leaders chose the age of 13 as an arbitrary point for a boy to be subject to the law of capital punishment. These legal rulings do not say that 13 is when a boy had to start keeping the commandments and the accountability of the parents ceased. Age 12 also marks the beginning of accountability. Other Talmud passages stress this point:

"R. Isaac stated: It was ordained at Usha that a man must bear with his son until [he is] twelve years [of age]. From that age onwards he may threaten his life." (Ketubot 50a)

"The vows of a boy twelve years and a day are to be examined" (Niddah 5:5).

"MISHNAH. One should not afflict children at all on the Day of Atonement. But one trains them a year or two before in order that they become used to religious observances." (Yoma 8:3, 82a)

The milestone of age 12 among Israelites has historical precedent. According to Josephus twelve years marked the age at which Moses was considered a man, Samuel began prophesying, and Josiah demonstrated righteousness and carried out his reforms (Josephus, Ant. II, 9:6; V, 10:4; X, 4:1). Also, Manasseh was 12 years old when he became king (2Kgs 21:1; 2Chr 33:1).

The young ruler was confident that no fault could be attached to him in the matter of the cited commandments. Unlike the tax collector in the previous parable and the prodigal son (Luke 15:21) the young ruler is not willing to be honest about his failures. Even Paul who testified to being blameless as far as legalistic righteousness (Php 3:6), was honest with Titus in describing his past spiritual struggles and sinful shortcomings (Titus 3:3). Based on the teaching of the Sermon on the Mount (Matt 5:21-48) the ruler could have violated God's intention of some of these commandments, and Yeshua is about to show the ruler that he is not as perfect as he thinks.

22 And having heard Yeshua said to him, "Yet, one thing you lack; sell all things, as many as you have, and distribute to the poor, and you will have treasure in heaven; and come, follow me."

Reference: Sirach 29:11; Matthew 5:12; 6:20-21; 19:21; Mark 10:21; Luke 12:33; 1Timothy 6:18-19.

And: Grk. de, conj. having heard: Grk. akouō, aor. part. See verse 6 above. Yeshua: Grk. ho Iēsous. See verse 16 above. said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun. Yet: Grk. eti, adv. expressing continuance of an action; yet, still, further, longer (Mounce). one thing: n. of Grk. heis, adj., the number one. you: Grk. su, second person pronoun. lack: Grk. leipō, pres., to be deficient in something, to lack. Yeshua implies that there is one commandment that the young man has not kept and then he provides the remedy with three commands.

sell: Grk. pōleō, aor. imp., to barter or sell goods for money. The verb refers to converting a tangible asset into cash. all things: n. pl. of Grk. pas, adj. See verse 12 above. as many as: n. pl. of Grk. hosos, relative pronoun. See verse 12 above. you have: Grk. echō, pres., to have, hold or possess with a wide range of application. The verb is singular and stresses what the ruler has current personal control over and what can be sold. The command did not have unlimited effect and would not apply to a wife or other members of his household. The command does not endanger any inheritance he might expect to receive.

and: Grk. kai, conj. distribute: Grk. diadidōmi, aor. imp., to divide among several, distribute. to the poor: pl. of Grk. ptōchos, adj., in a needy condition opposite of having abundance, without any resources and often reduced to begging; beggarly, poor, destitute (cf. Jas 2:2-6). Yeshua's own teaching on giving to the poor was well known. He previously urged his disciples to "sell your possessions and give to charity" (Luke 12:33). In this respect Yeshua's instruction to the ruler was not unique. As a man once told me, "in the field of religion what separates the men from the boys is the pocketbook."

Liefeld notes that Yeshua's requirement goes a step further than 14:33, where he says that whoever is not ready to renounce possessions cannot be his disciple. Levine points out that rabbinic sources do not support voluntary poverty because such action would create greater hardships for the community (113). While the Torah mandates almsgiving to the poor (Deut 15:11), there was no expectation of becoming poor to help the poor. Having a family would greatly complicate fulfillment of Yeshua's expectation (see verse 29 below).

Since the good news was intended for the poor (Luke 4:18; 6:20; 7:22; Jas 2:5), the most important charitable work is to give the poor the message of salvation. The rich man was not really being asked to take care of the poor, but to remove an obstacle to joining Messiah's great crusade to build the Kingdom of God. "Selling and giving to the poor" could have the implied meaning of providing financial support to Yeshua's ministry, as several women did (Luke 8:1-3).

and you will have: Grk. echō, fut. treasure: Grk. thēsauros may mean (1) the place where something is kept, whether a treasure box or chest or a storehouse, storeroom; (2) that which is stored up, treasure. The second meaning applies here. in: Grk. en, prep. heaven: pl. of Grk. ho ouranos, lit. "the heavens." See verse 13 above. Since the Father is in heaven (Matt 5:16), the phrase could be translated "with God." Stern notes the principle of treasure in heaven is mentioned in the Apocrypha: "Lay up your treasure according to the commandments of the Most High, and it will profit you more than gold" (Sirach 29:11).

Yeshua's promise may allude to the reality check, "we came into the world with nothing and we leave with nothing." Earthly wealth can only be transferred to heaven in a spiritual sense. Investing in Kingdom building, as illustrated in the Parable of the Talents, will result in experiencing the approval of God and being granted rewards in the Messianic Kingdom when it is established on the earth. Faithful servants will be put "in charge of many things" (Matt 25:21, 23; cf. Col 3:23-24).

Yeshua's call to the rich ruler to store up treasure in heaven is illustrated in the Talmud story of the sacrificial generosity for famine relief in Judea of Monbaz the king, who was son to Queen Helena of Adiabene who converted to Judaism about A.D. 30.

"Monbaz the king stood and gave all his goods to the poor: his relations sent to him, and said, thy fathers added to that which was their's, and to that which was their fathers; but thou hast given away that which was thine, and that which was thy father's: he replied to them all thus: my fathers , "laid up treasure on earth, but I have laid up treasure in heaven", according to Psalm 85:11. My fathers laid up treasures, which do not bring forth fruit; but I have laid up treasures, which bring forth fruit, according to Isaiah 3:10. My fathers gathered in a place, where the hand, i.e. of man rules, (where thieves break through and steal,) but I have gathered in a place where the hand of man does not rule, according to Psalm 97:2. My fathers gathered mammon, money, but I have gathered souls, according to Proverbs 11:30. My fathers gathered for others, but I have gathered for myself, according to Deuteronomy 24:13. My fathers gathered in this world, but I have gathered "for the world to come".'' (TJ Peah 15b)

and come: Grk. deuro, imp., come, come here. In all the summons Yeshua issued to individuals (cf. Matt 4:19; Luke 5:27; 9:59), the rich ruler is the only one Yeshua specified "come here." In other words Yeshua's command was to join his physical presence. follow: Grk. akoloutheō, pres. imp., may mean (1) to be in motion in sequence behind someone; (2) to be in close association with someone, especially as a disciple. Both meanings have application here. me: Grk. egō, first person pronoun. Yeshua challenges the young man to leave his official office and wealth behind and become a fully invested disciple.

23 But having heard these things, he became deeply grieved, for he was extremely rich.

Reference: Matthew 19:22; Mark 10:22.

But: Grk. de, conj. having heard: Grk. akouō, aor. part. See verse 6 above. these things: n. pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The plural pronoun refers to the three commands in the previous verse. he became: Grk. ginomai, aor. pass., to become, which may be expressed in one of three ways: (1) come into being by birth; be born; (2) to be made or performed by a person; or (3) to transfer from one state to another, become. The third meaning applies here. very sorrowful: Grk. perilupos (from peri, "about" and lupē, "sorrow"), in a condition of deep inward pain or disappointment; very distressed, extremely sorrowful.

for: Grk. gar, conj. See verse 16 above. he was: Grk. eimi, impf. See verse 2 above. extremely: Grk. sphodra, adv., high on a scale of intensity; exceedingly, greatly, very much. rich: Grk. plousios, adj., possessing in abundance; rich, wealthy. The description might imply the ruler was one of the richest men in the whole country. Yeshua's radical requirement for discipleship revealed that the chief failing of the rich young ruler was disobeying the first commandment. He had put money before God and greed is equivalent to idolatry (Col 3:5).

Wealth and the Kingdom, 18:24-30

24 And Yeshua having seen him said, "How difficultly shall those having riches enter into the kingdom of God!

Reference: Matthew 19:23; Mark 10:24.

And: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 16 above. having seen: Grk. horaō, aor. part. See verse 15 above. him: Grk. autos, personal pronoun. The verbal phrase stresses the result of close observation. Yeshua knew the values of the young ruler (cf. John 2:24-25). There are other instances of Yeshua's supernatural knowledge of individuals, such as Peter (John 1:42; 21:17), Nathanael (John 1:47-48), the disciples (Luke 9:47; John 6:64), the scribes and Pharisees (Matt 9:4; Luke 6:8), the suffering woman (Luke 13:12) and Judas (John 13:11). said: Grk. legō, aor. See verse 1 above.

How: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? difficultly: Grk. duskolōs, adv., with difficulty, hardly. The adverb refers to how hard it is to pass through; like trying to push something too large through a narrow passageway (HELPS). shall those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. having: Grk. echō, pl. pres. part. See verse 22 above. riches: pl. of Grk. chrēma, that which is a resource for well-being, here referring to money and wealth.

enter: Grk. eisporeuomai, pres. mid., 3p-pl., to go in, to come in, to enter, whether a locality, a structure or other place mentioned in context. into: Grk. eis, prep. the kingdom: Grk. ho basileia, kingdom, sovereignty, or royal power. of God: Grk. ho theos. See verse 2 above. The general hope that God would establish His reign as King over all the earth, with all idolatry banished, has its roots in the Tanakh and further emphasized in intertestamental Jewish literature. By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43.

Yeshua offers the reality check that amassing wealth can be a temptation and a spiritual stumblingblock. Paul will later assert the love of money is the root of much evil in the world (1Tim 6:9-10). Human experience is that often the accumulation of riches by the wealthy is accomplished with greed, fraud, and oppression. Farrar says that it was almost a proverb among the ancients that "the very rich are not good." Indeed Jacob (aka "James"), the Lord's brother points out "Are not the rich ones oppressing you, and themselves dragging you into courts? (Jas 2:6).

Yeshua's comment here takes place after the departure of the ruler, which Luke omits. Plummer suggests that it was perhaps largely for the benefit of Judas that these stern words about the perils of wealth were uttered to them (cf. John 12:4-6).

Textual Note

Many manuscripts include the phrase ginomenon perilupon ("became sorrowful") after "Yeshua," which is reproduced in some versions (CSB, ESV, GNT, KJV, NKJV). However, notable early manuscripts as Sinaiticus, Vaticanus and Syriac do not have the phrase. The NA-25 text gives the inclusion of the phrase a "D" rating, meaning there is a high degree of doubt. Metzger suggests that the phrase was introduced by copyists, perhaps from verse 23. The great majority of versions omit the phrase.

25 For it is easier for a camel to go through an eye of a needle than for a rich man to enter the kingdom of God."

Reference: Matthew 19:24; Mark 10:25.

For: Grk. gar, conj. See verse 16 above. it is: Grk. eimi, pres. See verse 2 above. easier: Grk. eukopos, easy, without trouble. for a camel: Grk. kamēlos, camel. In the LXX kamēlos translates Heb. gamal, camel, first in Genesis 12:16. The camel is a large hump-backed mammal of Asia and Africa used for desert travel to bear burdens or passengers (cf. Isa 60:6). The camel was not a source of food for Israelites since it was unclean for eating (Lev 11:4; Deut 14:7). The camel is adapted for desert travel with padded feet, a muscular body, and a hump of fat to sustain life on long journeys. A young camel can walk one hundred miles in a day.

to go: Grk. eiserchomai, aor. inf. See verse 17 above. through: Grk. dia, prep. See verse 5 above. an eye: Grk. trēma, an aperture, hole or opening. of a needle: Grk. belonēs, an arrow or dart, but used here of a surgical needle (Robertson). than: Grk. ē, conj. See verse 11 above. for a rich man: Grk. plousios, adj., one possessing in abundance, rich or wealthy. to enter: Grk. eiserchomai, aor. inf. the kingdom of God: See verse 14 above. Regardless of geography the kingdom of God exists wherever God reigns in the hearts of people.

Yeshua engages in a truly shocking hyperbole, which has caused some interpreters to attempt to minimize its harshness by changing what Yeshua said. Some interpreters have seized on the fact that a few late manuscripts read kamilos, "cable rope," instead of "camel." The term was clearly substituted by someone who did not understand that Yeshua's statement was a proverb common among the people of the East. The assumption is that a rope, which could not be pushed through a needle's eye, would make more sense in the proverb.

The second effort at minimizing the proverb is to treat "needle" as a metaphor referring to a protective narrow passage at the entrance to a walled city. Visitors to modern Israel are sometimes shown such a small entrance in one of the city gates of Jerusalem and told that this is what Yeshua had in mind. If a man approaches the city gate on camel-back when it is closed, he can dismount and get through the small entrance on foot. Then if the camel is unburdened it may then, by kneeling, creep under a low gate in a Jerusalem wall. The supposed lesson is that if a rich man will rid himself of pride and humble himself (kneel) he can get into heaven.

However, Bruce points out that there is no way for a camel to perform the action described, even if unloaded (181). The camel must wait for the main-gate to be opened in order to enter. Even if a small camel, unloaded, tried to get through the small entrance, it would be in danger of sticking half-way. It is ordinarily impossible for a camel to get through such a narrow opening. This attempt to soften the hardness of the saying is of a relatively recent date. There is no evidence that a subsidiary entrance was called the 'eye of a needle' in biblical times.

David Stern summarizes and offers analysis on the two approaches to minimizing the saying:

"It is obviously impossible for the largest animal known in the region to pass through the smallest opening normally encountered. Late manuscripts and versions which substitute "cable" or "rope" for "camel," likewise commentaries which suppose the "needle’s eye" refers to a small gate kept open in a large gate closed to protect a walled city, are later efforts to tone down Yeshua's starkly incongruous image." (60)

To contrast the largest beast in the land of Israel with the smallest aperture is typical of Jewish proverbs. Lightfoot in his commentary on the Matthew passage (2:265) points out that in the Talmud an elephant passing through the eye of a needle is a figure of speech for sheer impossibility (Berachot 55b; Baba Metzia 38b). In the case of the rich young ruler Yeshua revealed that his wealth clearly was a barrier to having a relationship with God and serving Him.

26 Then those having heard it said, "And who is able to be saved?"

Reference: Matthew 19:25; Mark 10:26.

Then: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. having heard it: Grk. akouō, aor. part. See verse 6 above. said: Grk. legō, aor. See verse 1 above. And: Grk. kai, conj, which adds emphasis to the question and many versions render as "then." who: Grk. tís, interrogative pronoun. See verse 6 above. is able: Grk. dunamai, pres. mid., be capable for doing or achieving. to be saved: Grk. sōzō, aor. pass. inf., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, such as the wrath of God; deliver, save, rescue.

Some among the disciples or in the crowd respond with incredulity after Yeshua's comment in the previous verse. The question here is based on the assumption that wealth represents the favor of God, as in the case of Job (Job 1:1-3; 42:10). Plummer comments that the whole world either possesses or aims at possessing wealth. If, then, what every one desires is fatal to salvation, who can be saved? Moreover if the wealthy have no grounds for deliverance from the future wrath, what will happen to the poor? Yeshua has challenged an important foundational assumption of human culture.

27 But the One said, "The things impossible with men are possible with God."

Reference: Job 42:2; Matthew 19:26; Mark 10:27.

But: Grk. de, conj. the One: Grk. ho, definite article but used here as a demonstrative pronoun and shorthand for ho Iēsous (verses 16, 19, 22, 24 above). Use of the term also doubles as a circumlocution for ADONAI (Heb. YHVH) to emphasize his divine connection with the following axiom. said: Grk. legō, aor. See verse 1 above. The things: n. pl. of Grk. ho. impossible: Grk. adunatos, adj., lacking in capability, here meaning impossible, powerless. with: Grk. para, prep. See verse 14 above. men: pl. of Grk. anthrōpos. See verse 2 above. are: Grk. eimi, pres. See verse 2 above.

possible: Grk. dunatos, adj., capable of being realized; mighty, powerful, possible. The adjective emphasizes what is made possible because of the power (ability) exerted by the subject (HELPS). with: Grk. para. God: Grk. ho theos. See verse 2 above. Yeshua offers an axiom that is similar to the statement he made to the father of the demon-afflicted boy, "all things are possible to him who believes" (Mark 9:23 NASU). God is the author of the impossible. In the example Yeshua gave God could pass a camel through the eye of a sewing needle if He so desired. The Bible, from Genesis to Revelation, is full of accounts of God doing what would be impossible for man to do.

Salvation is impossible from the human perspective because of being "dead in trespasses and sins" (Eph 2:1). The annual sin offering on Yom Kippur could only provide atonement for sins that were unintentional (Lev 4:1-3, 27-28; 5:18; Num 15:22-29; Deut 19:4-6; Heb 9:7). This limited atonement meant there was no atonement for serious offenses, such as blasphemy, idolatry, immorality and murder (Gal 5:19-21). In fact, there are thirty-six specific transgressions that required the sinner to be cut off from Israel, usually by death (K'ritot 1:1; Ex 30:33; 31:14; Lev 7:25-27).

The sin debt is a serious impediment that could only be removed by God and that through the atoning death of Yeshua (Isa 53:5-6). Thus, salvation is the result of Yeshua's faithfulness (Gal 2:16). Exell points out that God gives salvation as a perfectly free gift, utterly undeserved, perfectly unmerited, as he did to the prodigal son when he returned, to the tax collector when he admitted his sins, and still more conspicuously, not many days later, to the penitent thief dying on the cross.

28 Now Peter said, "Behold, we having left our own followed you."

Now: Grk. de, conj. Peter: Grk. ho Petros, personal name meaning 'a stone' (BAG, Mounce), although Thayer says the name signifies a stone, a rock, a ledge or a cliff, and Danker defines the name as "rockman." Yeshua gave Simon the name when they first met (John 1:42). The name does not occur at all in the LXX. Petros is actually the Greek translation of the Hebrew name Kêfa ("kay-fah," Grk. Kēphas, "rock"), although commentators typically say the name is Aramaic (Stern 22).

Hamp says that Kêpha is probably of Aramaic origin, but the root kêph ("rock") is found twice in the Hebrew Bible (Job 30:6; Jer 4:29) (19f). BDB says kêpha is a loanword in Hebrew (495), which for all practical purposes makes it Hebrew. (Many English words have their origin in other languages, but they are still part of English vocabulary.) Kêpha is transliterated as Kēphas in Greek and inaccurately spelled "Cephas" in Christian English versions. Of interest is that after the naming "Cephas" only appears in the letters of Paul.

said: Grk. legō, aor. See verse 1 above. Behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). we: Grk. hēmeis, pl. first person pronoun, probably including all the twelve or possibly just his brother as well as John and Jacob from Capernaum. having left: Grk. aphiēmi, aor. part. See verse 16 above. our own: n.pl. of Grk. ho idios, adj., belonging to oneself as opposed to belonging to another, one's own. Some versions insert "homes" but the plural form would include their former occupations and businesses.

followed: Grk. akoloutheō, aor., 1p-pl. See verse 22 above. you: Grk. su, second person pronoun. Peter, as the other disciples, physically followed Yeshua in response to a personal invitation and joined him in his itinerant ministry (Mark 1:17; Luke 5:27). The disciples also followed Yeshua in the sense of accepting his authority and being willing to comply with his instructions. Peter does not offer a boast, but comments that the sacrifice made by each disciple was voluntary. Yeshua did not require them to sell their property or business assets.

29 Then the One said to them, "Truly I say to you, that there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God,

Reference: Matthew 19:29; Mark 10:29.

Then: Grk. de, conj. the One: Grk. ho, definite article but used here as a demonstrative pronoun and shorthand for ho Iēsous (verses 16, 19, 22, 24 above). Use of the term also doubles as a circumlocution for ADONAI (Heb. YHVH) to emphasize his divine authority to make the following promise. Some versions insert Yeshua's name here. said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun; the disciples.

Truly: Grk. amēn. See verse 17 above. I say: Grk. legō. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the disciples. that: Grk. hoti, conj. See verse 8 above. The conjunction is used here to introduce a direct quotation and functions as quotation marks. there is: Grk. eimi, pres. See verse 2 above. no one: Grk. oudeis, adv. See verse 19 above. who: Grk. hos, relative pronoun. has left: Grk. aphiēmi, aor. See verse 16 above. The verb does not imply desertion or shirking responsibilities, but departing to fulfill a divine call and demonstrate the spiritual priority of serving the Messiah over family loyalty (Luke 14:26).

In ancient times a Jewish young man did not ordinarily enroll as a student (Heb. talmid) with a particular rabbi. When a rabbi could see a promising student as a possible talmid, then the rabbi would himself issue the call as Yeshua did with all his disciples (Kasdan 103). house: Grk. oikia may mean (1) a habitable structure, house; (2) fig. of a group within a house, household or family; or (3) fig. of property, wealth or goods (Thayer). All the meanings could have application here.

or: Grk. ē, conj. See verse 11 above. wife: Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context, here "wife." In the LXX gunē translates the Heb. ishshah ("woman, wife"), first in Genesis 2:22. In Scripture a "wife" is a woman who belongs to one man with the expectation of exclusive intimate relations. Only Luke includes mention of a wife. A particular hardship of a married talmid was being away from his wife. Young men attending the rabbinic school, which could begin as early as 15 (Avot 5:21), were commonly single, but since marriage took place at a relatively early age (usually by eighteen) many talmidim had a wife and children.

If married, a man needed the permission of his wife to leave home for longer than thirty days to study with a rabbinic teacher (Ketubot 5:6). The custom was established that the married talmid could spend one month at the school and one or even two months at home because the husband had biblical duties for intimacy and support (cf. Ex 21:10; 1Kgs 5:14; 1Chr 27:1; 1Cor 7:4-5). However, the apostolic narratives are silent regarding the impact on marital and family relations by the disciples following Yeshua.

Peter, who was married (Mark 1:30), had probably left his wife in Capernaum to follow Yeshua, although Paul notes that after Pentecost she joined him on his ministry travels (1Cor 9:5). Paul also asserted that all the apostles were married. The unmarried priesthood was a development of Medieval Christianity and not an expectation of Yeshua and the apostles (Matt 1:20; 5:32; 19:9; Acts 18:2; 1Cor 7:2; 9:5; Eph 5:23-33; 1Tim 3:2, 12; Titus 1:6).

or: Grk. ē. brothers: pl. of Grk. adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. Luke omits the mention of "sisters" found in the parallel passages. Yeshua had left brothers and sisters behind when he began his ministry (Mark 3:31; 6:3). A pair of brothers followed Yeshua (Mark 1:16, 19), but it is not known what siblings the disciples may have left at home.

or: Grk. ē. parents: pl. of Grk. goneus, begetter, father or ancestor, but the plural form refers to both parents. Matthew and Mark list "father" and "mother." John and Jacob ("James") left their father Zebedee behind to follow Yeshua (Mark 1:20). or: Grk. ē. children: pl. of Grk. teknon, child or offspring without regard to sex of undetermined age beyond infancy. The married apostles likely had children whom they had left at home with their mothers. Luke omits the mention of "farms" that occurs in both parallel passages as well as the mention of persecutions found in Mark.

for the sake of: Grk. heneka, prep., expresses cause or reason for something; on account of, because of. the Kingdom of God: See verse 16 above. The phrase "for the sake of the Kingdom" is idiomatic of "for the sake of following Yeshua." After all, Yeshua is the Messianic King (John 1:49) and he came to fulfill the promise of the Kingdom of God on the earth. In following Yeshua the disciples were effectively participating in the inauguration and development of the Kingdom of God.

30 who will not receive many times more in this time and in the age that is coming, eternal life."

Reference: Matthew 19:28-29; Mark 10:30.

who: Grk. hos, relative pronoun. See verse 17 above. The pronoun alludes to those mentioned in the previous verse who made a personal sacrifice to follow Yeshua. will not: Grk. ouchi, an emphatic negative adverb, lit. "indeed not." receive: Grk. apolambanō, aor. subj., to receive, here with an aspect of requital. The prefix apo signifies received in full. many times more: Grk. pollaplasiōn, adj., many times more, many times as much. The adjective occurs only here in the Besekh, emphasizing divine multiplication that transcends human arithmetic and guarantees that no sacrifice for Christ is ever a net loss. in: Grk. en, prep. this: Grk. houtos, demonstrative pronoun. See verse 4 above.

time: Grk. ho kairos may refer to (1) an appropriate or set temporal segment of time; or (2) a period, definite or approximate, in which an event takes place; time, period. The first meaning applies here. Some versions translate the noun as "age" since it serves as a contrast (AMP, CEB, GNT, MEV, MRINT, NCB, NET, NIV, NRSV, TLV, VOICE). Plummer suggests the noun is used to emphasize "this season." Yeshua refers to the present in which the disciples made their personal sacrifices.

and: Grk. kai, conj. in: Grk. en. the age: Grk. ho aiōn, properly, an age or era ("time-span"), characterized by a specific quality or type of existence (HELPS). that: Grk. ho, definite article but used here as a relative pronoun. is coming: Grk. erchomai, pres. part. See verse 3 above. In the Besekh Yeshua and the apostles generally speak of two specific ages, the "present age" (Heb. olam hazeh; Matt 28:20) and the "age to come" (Heb. olam haba; Matt 12:32) in which the Messiah reigns.

eternal: Grk. aiōnios, adj. See verse 18 above. life: Grk. zōē. See verse 18 above. The parallel narratives of Matthew and Mark present the promise as a positive affirmation, whereas Luke presents the promise in a negative format to especially emphasize what will be experienced beyond normal expectation. Here "eternal life" is specifically associated with the future age, and emphasizes both longevity without death and sorrow (Isa 25:8; Rev 21:4) and the quality of that life that is full of joy (Matt 25:21).

Third Passion Prediction, 18:31-34

The term "passion" is used in Christianity to refer to the events recorded in the apostolic narratives subsequent to the Last Supper that included the betrayal of Judas, the rejection of Yeshua by Jewish leaders, his unlawful arrest, three illegal hearings, physical torture, mocking, and then horrific execution by crucifixion and death in fulfillment of Isaiah 53:4-12. Yeshua informed his disciples on three separate occasions of what was going to happen. The first time was before the Transfiguration (Matt 16:21; Mark 8:31; Luke 9:22) and the second just after the Transfiguration (Matt 17:22; Mark 9:31; Luke 9:44). Now is the third.

31 Then taking aside the Twelve he said to them, "Behold, we are going up to Jerusalem, and all things written by the prophets about the Son of Man will be fulfilled.

Reference: Matthew 20:17; Mark 10:32.

Then: Grk. de, conj. taking aside: Grk. paralambanō, aor. part., to receive to one's side; take, receive, or to cause to go along; take. the Twelve: Grk. ho dōdeka (from duo, "two" and deka, "ten"), two and ten, i.e., the number twelve. The number is the usual way by which the Twelve apostles of Yeshua, named in Luke 6:13-16, are referred and distinguished from the many disciples that followed Yeshua. he said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep. See verse 1 above. them: pl. of Grk. autos, personal pronoun.

It may appear as if Yeshua in making the following pronouncement excludes the Seventy, which included Luke. Yet, Luke's narrative reads like an eyewitness account. Gathering the Twelve around him is probably not meant to imply seclusion from all others, but simply drawing them aside for conversation.

Behold: Grk. idou, aor. imp. See verse 28 above. we are going up: Grk. anabainō, pres., 1p-pl. See verse 10 above. to: Grk. eis, prep., lit. "into." Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436). The city is situated some 2500 feet above sea level and eighteen miles west of the northern end of the Dead Sea. See the Bible map here. Jerusalem is reputed in Jewish circles to have been built on seven hills (cf. Ps 125:1-2). Rev. James Neil, pastor of Christ Church in Jerusalem (1871-1874), from his own observations enumerated on a map the seven hills on which the city was built as Mount Zion, Mount Ophel, Mount Moriah, Mount Bezetha, Mount Acra, Mount Gareb, and Mount Goath (289).

Yeshua plainly announces his destination and this will be his final journey to the sacred city before his death. From God's point of view the events Yeshua predicts must happen in Jerusalem and no other city. Jerusalem is the city God favors above all other cities and the focus of his covenantal faithfulness (Ps 135:21; 147:2; Ezek 5:5; Zech 2:8). Jerusalem also figured prominently in Messianic expectation (Isa 59:20; 62:11; Zech 9:9). Jerusalem is the "city of the great king" (Matt 5:35). It was also the city from which the message of God's salvation would go forth (Isa 2:3; 40:9; 41:27; Mic 4:2). In the millennial kingdom Jerusalem will be the capital and center of the Messiah's government (Zech 14:16; Rev 20:9).

and: Grk. kai, conj. all things: n. pl. of Grk. pas, adj. See verse 12 above. written: Grk. graphō, perf. mid. part., to write or inscribe a document, with focus on the physical act of writing, as well as the expression of thought. The verb is often used in the Besekh for attesting an assertion of truth and divine inspiration of Scripture, followed by a reference to the Tanakh. by: Grk. dia, prep. See verse 5 above. the prophets: pl. of Grk. ho prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness. The plural noun used here denotes the second division of the Hebrew Bible, the literary works of the Hebrew prophets in the Tanakh called Nevi'im.

The Nevi'im included the Early Prophets (Joshua through 2Kings) and the Latter Prophets (Isaiah through Malachi), except Daniel which was included in the K'tuvim (Writings). However, Yeshua regarded Daniel as a prophet (Matt 24:15), and Daniel did give important prophecies regarding Yeshua (Dan 7:13-14; 9:24-27). about the Son of Man: See verse 8 above. will be fulfilled: Grk. teleō, fut. pass., to bring to completion in a manner that leaves nothing undone, to achieve fully, fulfill, accomplish, complete. See my article Prophecies of the Messiah for a list of predictions of Messiah's sufferings. The apostles were apparently ignorant of these prophecies because Yeshua had to explain them to the apostles before his ascension (Luke 24:44-46).

32 For he will be handed over to the Gentiles, and he will be mocked and mistreated and spit upon,

Reference: Matthew 20:18-19; Mark 10:33-34.

For: Grk. gar, conj. See verse 16 above. he will be handed over: Grk. paradidōmi, fut. pass., to convey from one position to another, in general "to hand over," in this instance a reference to subjecting to arrest and a judicial process. to the Gentiles: pl. of Grk. ho ethnos, humans belonging to a people group. Ethnos in its plural form ethnos corresponds to the Heb. goyim, which in the Tanakh referred to all nations, including Israel (cf. Gen 10:5; Ex 19:6; Deut 4:6; Ps 106:5; Isa 9:1). General usage by Jews from the Second Temple onwards refers exclusively to non-Jews. Here the noun alludes to Roman authorities.

Matthew and Mark include being delivered to the chief priests and scribes. Being handed over to the Gentiles will be accomplished by the temple ruling council led by Caiaphas, to Pilate, the Roman governor, and by him to the soldiers. and: Grk. kai, conj. Typical of Luke's use of "threes" he identifies three consequences of being handed over to Roman authority. he will be mocked: Grk. empaizō, fut. pass., to make an object of ridicule, to mock, to make a laughingstock. This action will be accomplished by Roman soldiers when they take custody of him from Pilate, as well as Herod Antipas in his brief meeting with Yeshua, and likewise by Jewish leaders when he hung upon the cross, fulfilling Psalm 22:6-8.

and mistreated: Grk. hubrizō, fut. pass., to subject to abusive and demeaning treatment, thus causing shame to the victim. This verb does not occur in the parallel narratives. This verb could allude to the actions of Roman soldiers to strip Yeshua naked, clothe him in a purple robe, put a thorny crown on his head, declare "Hail, King of the Jews" and then beat him on the head with a rod (Matt 27:28-30; Mark 15:17-19; Luke 23:11), fulfilling Micah 5:1. and spit upon: Grk. emptuō, fut. pass., to eject saliva from the mouth, here directed toward a person. This will be done by both officers in the high priest's palace, and by the Roman soldiers in Pilate's hall; which fulfills Isaiah 50:6.

33 and having scourged him, they will kill him; and the third day he will rise."

Reference: Matthew 20:19; Mark 10:34.

and: Grk. kai, conj. having scourged him: Grk. mastigoō, pl. aor. part., to administer a severe whipping, to scourge or flog. they will kill: Grk. apokteinō, fut., 3p-pl., to murder someone or to end someone's life by force. Yeshua knew that the conspiracy had already been formed to plot his death (John 11:47-53). him: Grk. autos, personal pronoun. and the third: Grk. ho tritos, adj., third as a sequence reference. day: Grk. ho hēmera, day. See verse 7 above.

he will rise: Grk. anistēmi, fut. mid., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or prone position or simply standing. The verb is used here of restoration to life from death. In the Besekh the verb anistēmi is used 31 times (out of 108) in an idiomatic sense of restoring to life after death, mostly of Yeshua's own resurrection (Mark 8:31; 9:9-10, 31; 10:34; 16:9; Luke 18:33; 24:7, 46; John 20:9; Acts 2:24, 32; 10:41; 13:33-34; 17:3, 31; 1Th 4:14), and nine times of the resurrection associated with the end time (Mark 12:23, 25; John 6:39-40, 44, 54; 11:23-24; 1Th 4:16).

In the LXX anistēmi occurs in a few passages to refer to the dead coming back to life. In Job 14:12 anistēmi renders Heb. qum ("to arise, stand up, stand"), where Job questions the possibility of life after death. Then in Job 19:26 anistēmi occurs without Heb. equivalent to translate "in my flesh" where Job affirms his expectation of seeing God. The verb anistēmi also translates Heb. amad, "to take one's stand, to stand," in Daniel 12:13 where it is used of the last days' resurrection.

The sentence is not completed, but the implication is "rise from death." The verb alludes to Yeshua's burial in a tomb in which his dead body would be laid on a slab of rock. The translation of "rise again" in many versions is a non sequitur, because Yeshua had not been previously raised from death. The only ones who can rise again are the few who died and were raised, like the son of the widow (Luke 7:14-15) and Lazarus (John 11:43-44), only later to die, again. A few versions have a more literal translation. The EASY has "will become alive again." The CEV has "will rise to life." The GW has "will come back to life." The VOICE has "will rise from death."

Yeshua himself had previously stressed the importance of the third day when he said, "today and tomorrow, and the third day I reach my goal" (Luke 13:32). Noteworthy is the fact that Isaac and Jonah were delivered from death on the third day (Gen 22:1-5; Jon 1:13-17; 2:10). Yeshua obviously will not spend 72 hours in a tomb. The third day is not actually counted from the time of crucifixion on Friday. Yeshua stated the timeline as beginning with "being delivered into the hands of the chief priests" (Mark 8:31; Luke 9:22).

By Jewish reckoning part of a day counted as a whole. After all, the first mention of "day" in the Bible is for a period of light (Gen 1:5). The "third day" of Yeshua's resurrection will be the first day of the week (Sunday), which begins at sundown the previous evening. So counting backwards, the second day of the sequence begins Friday evening after his burial and the first day begins Thursday night when Judas departed the last supper to complete his betrayal of Yeshua to the chief priests and Yeshua was arrested in the  Garden (John 13:21-30; 18:1-13).

34 And they understood none of these things, and this statement was hidden from them, and they did not comprehend the things being spoken.

Again, with his fondness for "threes," Luke uses redundancy to explain the impact of Yeshua's prediction. And: Grk. kai, conj. they: pl. of Grk. autos, personal pronoun; used of the disciples. understood: Grk. suniēmi, aor., 3p-pl., to grasp the significance of a word or action, to understand or to comprehend. none: Grk. oudeis, adj. See verse 19 above. of these things: n. pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The plural form alludes to the specific elements of Yeshua's prediction.

and: Grk. kai. this: Grk. houtos. statement: Grk. ho rhēma, a communication by a living voice consisting of words, often with the implication of importance or special significance. The singular noun refers to the totality of Yeshua's prediction. was: Grk. eimi, impf. See verse 2 above. hidden: Grk. kruptō, perf. mid. part., to keep from view, to conceal or hide. from: Grk. apo, prep. them: pl. of Grk. autos. Ellicott suggests that some such thought of dimmed perception was in Paul’s mind when he said of the unbelieving Jews that, as they heard Moses read in the synagogue, "a veil lies over their heart" (2Corinthians 3:15 BR).

and: Grk. kai. they did not: Grk. ou, adv. comprehend: Grk. ginōskō, impf., 3p-pl., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The second meaning applies here. the things: n. pl. of Grk. ho, definite article but used here as a relative pronoun. being spoken: Grk. legō, pres. mid. part. See verse 1 above. The disciples had the information, but they could not make sense of it. Spiritual truth requires spiritual discernment (1Cor 2:14), and the disciples lacked the enlightenment of the Holy Spirit.

Commentators note that this whole verse is peculiar to Luke, and reproduces what had been said before in Luke 9:45. The problem was not the grammar or use of unfamiliar words. Indeed, the first time Yeshua made the prediction Peter understood the words well enough to rebuke Yeshua saying, "Far be it from you, Lord! This shall never happen to you" (Matt 16:22 BR). Peter's response earned Yeshua's own rebuke, "Get behind me, Satan! You are a stumbling block to me; for your thoughts are not of the things of God, but the things of man" (Matt 16:23 BR). Luke chose not to record the conflict between Yeshua and his chief apostle.

This time Peter and the rest of the disciples were silent rather than voicing their confusion. The prediction simply made no sense in terms of what they believed about the Messiah establishing his royal reign. Paul voiced a similar analysis of the Jewish leaders when he said, "if they had understood it they would not have crucified the Lord of glory" (1Cor 2:8). What the disciples did not understand was that Yeshua's mission was about redemption and solving the sin problem, not just taking control. Lacking this understanding they could not grasp his prediction of resurrection at all, and in fact did not at first believe when they were told that he had risen.

Date: March 29 (Nisan 7), A.D. 30

From this point in the narrative dating becomes more exact. For an explanation of the date computation see my article The Final Days of Yeshua.

Works Cited

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

Barclay: William Barclay, The Gospel of Luke. rev. ed. The Daily Study Bible Series. The Westminster Press, 1975.

Barnes: Albert Barnes (1798-1870), Notes on the New Testament: Explanatory and Practical (1884). Online.

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online.

Bengel: Johann Albrecht Bengel (1687-1752), Gnomon of the New Testament (1742). 5 vols. Trans. by Marvin Vincent. T&T Clark, 1860. Online.

Brown: David Brown (1803-1897), The Gospel According to Luke, Commentary Critical and Explanatory on the Whole Bible, Robert Jamieson, A. R. Fausset and David Brown, 1871. Online.

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Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955.

DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975.

DSB: The Defenders Study Bible. World Publishing Co., 1995. [KJV with annotations by Dr. Henry M. Morris.]

Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (3rd ed. 1886). Hendrickson Publishers, Inc., 1993. Online.

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Meyer: Heinrich August Wilhelm Meyer (1800-1873), Critical and Exegetical Commentary on the New Testament (1859). 21 vols. T&T Clark, 1880. Online.

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Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online.

Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online.

Rienecker: Fritz Rienecker (1897-1965), A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980.

Robertson: Archibald Thomas Robertson (1863-1934), Word Pictures in the New Testament, 6 Vols. Broadman Press, 1933. Online.

Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online.

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Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online.

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Wright: N.T. Wright, Luke for Everyone. 2nd ed. Westminster John Knox Press, 2004.

Young: Brad H. Young, The Parables: Jewish Tradition and Christian Interpretation. Hendrickson Publishers, 1998.

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