Luke 18
BolesLuke 18:1-8
- THE JUDGE
1 And he spake a parable unto them—Luke is the only writer that records this parable. It is thought that Jesus was still in Perea when he gave this parable, and that it grew out of the preceding conversation. It was given “to the end that they ought always to pray, and not to faint.” It is observed that Luke, more than any of the other writers, notices Jesus at prayer; he relates several parables of Jesus on prayer. (Luke 11:5-10; Luke 18:9-14.) The disciples of Jesus can pray at all times; they should pray at regular and stated times; there is no time when they may not pray. The spirit of prayer should be kept constant and alive by exercise. (1 Thessalonians 5:17.) They should pray and faint not; they should not languish and fail and become discouraged because of opposition. It does not mean that one should be incessantly performing the act of prayer.
2 There was in a city a judge,—In a certain city there was a certain judge. According to the law of Moses, all the cities of Israel were to have their judges who were to administer justice without partiality. (Exodus 18:21; Deuteronomy 16:18; 2 Chronicles 19:6-7.) Jesus gave a very vivid picture of this judge; he “feared not God, and regarded not man.” He was an unprincipled man and reckless in his depravity; he stood in no awe of God—had no reverence and respect for God, neither did he have any mercy or respect for man. He acted contrary to all of the requirements of the law. (Exodus 23:6-9; Leviticus 19:15; Deuteronomy 1:16-17.) To disregard and disrespect the law that God had given was to disrespect God.
3 and there was a widow in that city;—This parable brings the unrighteous judge into sharp contrast with the widow. The condition of widows was indeed desolate, helpless, and friendless; God has legislated in favor of the widow because man has been prone to impose upon them. (Exodus 22:22; Deuteronomy 10:17; Deuteronomy 24:17; Deuteronomy 27:19; 1 Kings 17:9; 1 Kings 17:12; Malachi 3:5; Mark 12:40.) This widow was without influence and unable to bribe; she had little to hope for from this wicked judge. She lived in the same city with him, and “came oft unto him” begging him to avenge her of her adversary; she was asking justice against those who had mistreated her; she was asking to be delivered from the oppression of her adversary.
4, 5 And he would not for a while:—The judge was unwilling to give her justice and put her off from time to time and refused to hear her petition. He finally came to a decision “within himself” that though he feared not God, nor regarded man, nevertheless, because the widow continued to trouble him, he decided that he would give her justice, “lest she wear me out by her continual coming.” He decided to give her justice because he did not want to be troubled longer with her; his reasoning was entirely selfish; not for her sake, nor for the sake of right, but in order to get rid of her, he would grant her petition. Even in doing right from such a motive, he loses by his selfishness the praise of a sense of justice. (Galatians 6:9.) The judge feared lest her continued importunity might finally culminate in personal violence.
6, 7 And the Lord said, Hear what the unrighteous judge saith—It seems that Jesus paused in his discourse a moment so that due attention would be given to what he said. He asked them to reflect upon what the “unrighteous judge” had concluded to do this includes his motive, his selfishness, and his final actions. They should note the power of importunity even upon an unrighteous and faithless man, when applied by a weak and defenseless widow. Jesus then asks a question which carries the force of the truth that he wished to teach “Shall not God avenge his elect, that cry to him day and night, and yet he is longsuffering over them?” God is just, and it is impossible for him to reject or neglect his chosen people. The argument is “a fortiori,” which is establishing a stronger conclusion even than ordinary premises need to warrant us. If so wicked a judge would grant justice, how much more will the Judge of all the earth do right?
8 I say unto you, that he will avenge them speedily.—Jesus here, as he frequently does, draws his own lesson from his parable, and makes the proper application of it. “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” It has been frequently argued as to whether this coming of the Son of man is to be understood to have reference to his final coming to judgment; or whether it may mean only that whenever he shall come among men to look for faith, he will find a lack of faith upon the earth. Some think that Jesus asked this question, meaning to convey that there would be little faith among men during the Christian age; others seem to think that he means to say that there will be but little faith on the earth when he comes the second time.
Luke 18:9-14
- THE AND THE
9 And he spake also this parable—Luke is the only writer that records this parable. There are two principal characters in this parable also; another contrast between two characters is brought out here. In this parable we have a comprehensive account of two representative characters who are praying; we have their prayers that we may see the manner of their worship. This parable was addressed to “certain who trusted in themselves that they were righteous, and set all others at nought.” It seems to have been spoken, not so much to the disciples, but to the Pharisees. The Pharisees thought that they were righteous before God, and that they could by their righteousness merit an answer to their prayers. This man “set all others at nought,” or considered all others as amounting to nothing.
He looked down on all others as being sinners and outcasts. He has the wrong attitude toward others and toward God.
10 Two men went up into the temple to pray;—Both of these men had access to the temple worship; they were both in covenant relation with God; presumably both were Jews. They do not represent an alien sinner and a Christian; the parable was not given to teach the difference between the prayers of an alien and a Christian such an application does violence to the teachings of our Lord. The Jews attended daily the services at the temple; these two went up for that purpose, and met in the court of the Israelites, near the sanctuary. They are types of opposite classes of worshipers. The temple was the place of prayer as well as the place of sacrifice. “A Pharisee” was one of the two principal sects of the Jews at that time; the Pharisees originated about one hundred fifty years before Christ; they were noted for their rigid observance of the letter of the law and of their traditions; among their leading characteristics were formality, self-righteousness, and hypocrisy. “A publican” was one of the collectors of revenue and taxes under the Roman government. Publicans were classed with the outcasts or sinners. These two men thus classified are now presented individually by their prayers.
11, 12 The Pharisee stood and prayed thus with himself,— “Stood,” in the original, means that he struck a pose, or assumed an attitude where he could be seen; the condemnation is not so much upon the standing in prayer as it is upon the posture assumed merely to be seen of men; he manifested no humility, piety, or reverence. He prayed “thus with himself”; some think that this means that he only prayed mentally or in silence others think that it means that the Pharisee standing by himself prayed these things. He first gave thanks, which was an important part of his communication with God. He thanked God that he was “not as the rest of men, extortioners, unjust, adulterers, or even as this publican.” He thanked God that he was made separate from sinners, as he thought; he did not feel any need of God’s pardon, for he counted himself as being righteous; he trusted in himself that he was sufficiently righteous to merit God’s favors. “Extortioners”—the original means a robber and plunderer, grafters, like the publicans. “Unjust” means one who deals unfairly with his fellows; one who is unjust in feelings and attitude toward others. “Adulterers”—those who have transgressed the law in relation to others; those who have violated the law that requires a pure life. He seemed to reach the climax when he thanked God that he was not “even as this publican.” There is no evidence that he knew anything about the man except that he was a publican. He sustained an attitude of contempt toward the publican.
After looking at himself negatively, and feeling that he was righteous, he then began to tell the Lord about his good deeds. He said: “I fast twice in the week; I give tithes of all that I get.” In his egotism and self-righteousness he has used the pronoun “I” five times in this short prayer. The only fast positively enjoined was on the day of atonement, the tenth day of the seventh month. (Leviticus 23:27.)
13 But the publican, standing afar off,—What a contrast between the two! The Pharisee struck a pose so that everyone could see him and know that he was praying, while the publican “standing afar off” made his prayer. In his humility he “would not lift up so much as his eyes unto heaven.” He stood at a distance from the Pharisee, not from the sanctuary; he was not wanting to be seen of men; he was contrite in heart and humble in life. He was timid in attitude; merely standing afar off, while the Pharisee was posing to he seen of men. He “smote his breast,” a natural gesture, which the heart dictates to all men; it was a proof of the sincerity of his grief and an open confession of his sins. He prayed: “God, be thou merciful to me a sinner.” We have here a full confession and an anxious cry for mercy; he not only makes a general confession, but singles himself out as “a sinner.” He seems to acknowledge himself as the sinner that the Pharisee charged him of being.
He simply pleads for God to be merciful to him. The Pharisee thought of others as sinners; the publican thinks of himself only as the sinner, not of others as did the Pharisee. It is a matter of dispute among critics as to whether it should he “a sinner” or “the sinner”; there is but little difference, as the publican acknowledged himself to be a sinner in the sight of God and in the sight of men; whether he was the particular sinner that the Pharisee accused him to be is of little consequence.
14 I say unto you, This man went down to his house—Here, again, Jesus draws his own lesson from the parable. He commented briefly on the parable and said that the publican “went down to his house justified rather than” the Pharisee. The word “rather” here is to be explained by such scriptures as Ephesians 4:28; Ephesians 5:4; Ephesians 5:11; Hebrews 11:25; the word excludes comparison and includes contrast. The Pharisee was not justified at all; he offered no petition and requested no blessing. The publican was conscious of his sins and confessed them. To him belonged the promise: “But to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.” (Isaiah 66:2.)
Jesus makes his own application here and emphasizes a fundamental truth: “For every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.” This maxim which Jesus here announced has been repeated by him often. (Proverbs 16:18;Luke 14:11.)
Luke 18:15-17
- JESUS LITTLE
15 And they were bringing unto him also their babes,—It is thought that Jesus was still in Perea when this was spoken. Parallel records of this event are found in Matthew 19:13-15; Mark 10:13-16. Mark gives a fuller record of this event than do the other writers. Matthew and Mark say that they brought to him “little children,” while Luke says “their babes”; the word that Luke uses means “babe” or “an infant.” They were evidently little children of tender age they were too small to “come” to Jesus and were “brought” to him; they were carried in their arms, or were led to Jesus. We are not told who brought them; probably the fathers and mothers or those who had them in charge. Some think that Jesus was about to depart from the place where he was, and hence the parents may have sought his blessings on their children before he left.
They wanted Jesus to “touch them,” according to Luke; “that he should lay his hands on them, and pray,” according to Matthew. The disciples of Jesus rebuked those who brought the children. The disciples probably felt that the various duties of Jesus were too urgent for him to turn aside to bless little children.
16 But Jesus called them unto him,—Some think that Jesus called the parents with the children to him and addressed them, while others think that he addressed the disciples who had rebuked them. The context seems to indicate that he called the parents with the children to come closer to him and then rebuked his disciples for rebuking the parents. “Suffer the little children to come unto me.” The plea of Jesus is that the children be allowed to come to him and receive his blessings. No one has a right to forbid anyone’s coming to Jesus. “For to such belongeth the kingdom of God.” The thought seems to be from that which follows this statement, and the parable which precedes it, that Jesus was teaching the beauty of a humble and childlike spirit, and to commend such a spirit to his disciples for imitation. Evidently he does not say that the kingdom of heaven belongs to children, but “to such” does the kingdom of heaven belong. This idea is strengthened by the record given by Mark: “For to such belongeth the kingdom of God.” (Mark 10:14.)
17 Verily I say unto you, Whosoever shall not receive— This makes it clear that Jesus is here speaking of those who have the characteristics of a little child are the ones to whom the kingdom of God belongeth. If one does not have these characteristics “he shall in no wise enter therein.” No one can be saved without these characteristics; one can enter the church or the kingdom of God on earth only by receiving Christ. The meek, humble, and childlike disposition is characteristic of a citizen in the kingdom of God. Jesus here describes the spirit and frame of mind which are absolutely necessary to salvation; pride, self-righteousness, and self-exaltation must be laid aside; all must be converted and become as little children to enter the kingdom of God. (Matthew 18:3.)
Luke 18:18-30
- THE RICH RULER
18 And a certain ruler asked him,—Matthew and Mark give parallel records of this event. (Matthew 19:16-26; Mark 10:17-27.) In both Matthew and Mark we have the same setting with what precedes and with what follows; the salient points of the case are the same in all the records. Mark adds a new feature by saying that “there ran one to him, and kneeled to him”; Mark also records the fact that Jesus “was going forth into the way” when this “certain ruler” came to him. (Mark 10:17.) Mark also records that “Jesus looking upon him loved him” (Mark 10:21), and that the disciples were astonished at his word. He addressed Jesus as “Good Teacher,” or “Master,” as some translations have it. He came with a very important question: “What shall I do to inherit eternal life?” This is the same way that Mark records the question, but Matthew records it, “What good thing shall I do, that I may have eternal life?” (Matthew 19:16.) We do not know how much he knew about “eternal life.” Sometimes the word “archon” means a chief, sometimes a magistrate, sometimes prince, counselor. (Matthew 20:25; Luke 12:58; John 14:30; Acts 7:27; Acts 16:19.) “Inherit” means possess or enjoy; “eternal life” may have been borrowed from Daniel 12:2, the only place where it occurs in the Old Testament. It implies everlasting happiness.
19 And Jesus said unto him,—Jesus promptly replied to the young ruler to teach him something of God. He asked “Why callest thou me good?” And then he said there is none good “save one, even God.” Matthew 19:17 represents Jesus as saying: “Why askest thou me concerning that which is good?” It is a matter of controversy as to what Jesus meant by this question. Some think that he meant to say that no one except God is originally, essentially, infinitely, and independently good. Here Jesus makes no reference to his own divinity, but shows the young ruler how vain are his thoughts of doing an absolutely good thing; this was the first blow to his self-righteousness.
20, 21 Thou knowest the commandments,—Matthew records Jesus as saying: “Keep the commandments,” and the ruler asked, “Which?” Mark’s record is the same as that of Luke. Jesus proceeded to enumerate some of the commandments as found in Exodus 20:12-16 and Deuteronomy 5:16-20. The rich young ruler was a Jew and was instructed in the law. Jesus enumerated five of the six commandments of the Decalogue, which regulated man’s duty to his fellow man. “Thou shalt not covet” is the one omitted here by Jesus. Mark records the six commandments and gives the one that Matthew and Luke omit as “do not defraud.” (Mark 10:19.) The commandments are not given in their order as found in Exodus. The seventh commandment is put first, then the sixth, then the eighth, then the ninth, and last of all the fifth.
Matthew gives the sixth first and then the seventh, but Mark the same as Luke. Some think that the fifth is placed last because it is a positive command. Matthew adds, “Thou shalt love thy neighbor as thyself,” a positive summary of the second table. Mark adds “defraud not” by covetousness or any dishonest act, which appears to be a brief summary of the tenth commandment. (Exodus 20:17.) The young man replied that he had observed all answered his question: “What lack I yet?” Mark tells us that Jesus loved the young man and sathese commandments “from my youth up.”
22 And when Jesus heard it,—Jesus heard the young man’s reply and id: “One thing thou lackest yet.” If the young man desired to have moral completeness and lack nothing, if he would “be perfect and entire, lacking in nothing” (James 1:4) he should “sell all that thou hast, and distribute unto the poor,” in order that he should “have treasure in heaven”; then he should “come, follow me.” Jesus touched the weak point in the young man’s character he placed before him a perfect standard; he must deny himself, sell his goods, distribute them to the poor, take up his cross and follow Jesus. This was the answer that Jesus gave to his question as to what he should do to inherit eternal life.
23 But when he heard these things,—The young man had honestly inquired as to what he should do; Jesus plainly and simply told him what he should do. There was pointed out only one way for him to inherit eternal life; no alternative was offered him; it was do what Jesus commanded him to do or refuse and be lost. The young man “became exceeding sorrowful” when he heard what Jesus had told him. Matthew says that “he went away sorrowful” (Matthew 19:22), while Mark says that “his countenance fell at the saying, and he went away sorrowful” (Mark 10:22). The record adds an explanation to his sorrow: “For he was very rich.” Matthew says that he “had great possessions” Mark makes about the same statement. The test of his faith was now put to him; he must part with his possessions or with Jesus; he chose to remain with his earthly possessions.
24 And Jesus seeing him said,—Jesus saw the young man turn to his riches and go away from him; he saw the struggle that the young man had and he saw the decision that the young ruler had made. Jesus “looked round about, and saith unto his disciples”: “How hardly shall they that have riches enter into the kingdom of God!” Matthew records Jesus as saying, “It is hard for a rich man to enter into the kingdom of heaven,” while Mark uses about the same words. Jesus says that it is exceedingly difficult for a rich man to become the subject and attain the blessings and honors of the new dispensation.
25 For it is easier for a camel to enter in through a needle’s eye,—Some consider this as a current proverb for the impossible; the Talmud speaks twice of an elephant passing through the eye of a needle as being impossible. It is similar to the statement in Jeremiah 13:23; it expresses the greatest conceivable difficulties, the greatest human impossibility of a rich man entering the kingdom of God. A needle’s eye being very small and the camel being very large, the proverb well expresses an impossibility. (See Matthew 23:24.) Some think that there is an allusion here to the low gateways through which camels were forced on their knees; and it is said that an opening of this sort is called the eye of a needle. The simple teaching of Jesus is that it is as impossible for a rich man who trusts in his riches to go to heaven as it is for a camel to go through a needle’s eye.
26 And they that heard it said,—The disciples of Jesus and others who were present asked the question: “Then who can be saved?” The disciples were poor men themselves and thoroughly familiar with the ills of poverty and accustomed to look at the bright side only of the rich man’s case; it was simply amazing to them and unaccountable that salvation should come so hard to the rich man; what can the poor man do if the rich man cannot go to heaven? If the way of life was so difficult, they asked, who can be saved? It was usually considered that the rich men acquired merit by their deeds of charity and gifts to the temple.
27 But he said, The things which are impossible with men—It is a human impossibility for one to save himself in the absolute; he can do so only by doing what God teaches him to do. It is God who saves. It is beyond human power for any to he saved, and especially those who are surrounded with the dangers and difficulties of wealth. The truth of God can break the spirit of covetousness, purify the heart by faith in the truth, and make the rich humble. In this way, that which is impossible with man is possible with God. Jesus has in mind the illustration that he has just given; the human impossibility of the camel going through the needle’s eye has become possible with God.
28 And Peter said, Lo, we have left our own,—Matthew records Peter as saying that “we have left all, and followed thee; what then shall we have?” (Matthew 19:27.) When the apostles were called they left all, their property and business, and followed Jesus as personal attendants. (Mark 1:16-20; Mark 2:14.) This may have been suggested to Peter by what Jesus had commanded the rich young ruler to do: “Sell that which thou hast” and come and follow me. Peter was not boasting; if he had been boasting he would have received a different answer from Jesus. Peter was always quick to see and to speak and apply a new thought.
29, 30 And he said unto them, Verily I say unto you,—Jesus kindly answered Peter’s question. “There is no man that hath left house, or wife, or brethren, or parents, or children, for the kingdom of God’s sake” but that will receive his reward. The enumeration of various family ties indicates that the self-denial must he complete, that consecration to the kingdom of God must be supreme. The one who does this has been promised blessings here, in self-denial for Christ, and in his kingdom. He shall receive “manifold more in this time” than the things which he leaves behind, and “in the world to come eternal life.” Life here means not merely existence, but existence in its right relation to God and truth, hence holy and happy existence. Physical life consists in certain connections of soul and body; so spiritual life consists in certain connections of the soul with God. The reward for leaving all and following Christ begins in this world, but has its greatest realization in the life to come.
Luke 18:31-34
- HIS DEATH AGAIN
31 And he took unto him the twelve,—Matthew and Mark record Jesus’ prediction of his sufferings and death repeatedly; the first instance we have is in the regions of Caesarea Philippi (Matthew 16:13-21), and then again while they abode in Galilee (Matthew 17:22-23). Matthew and Mark give records of this prediction. (Matthew 20:17-19; Mark 10:32-34.) Jesus and his disciples were still in Perea on their way to Jerusalem. Jesus said: “We go up to Jerusalem, and all the things that are written through the prophets shall he accompoished unto the Son of man.” It seems that Jesus took the “twelve” apart from the other followers. We should note that Jesus said “We go up to Jerusalem.” Jerusalem is about four thousand feet higher than the Jordan valley. (Psalms 122:3-4.) The prophets had testified beforehand of the crucifixion of Jesus. (Read Isaiah 53.) Everything that was spoken by the prophets must be fulfilled in Jesus.
32, 33 For he shall be delivered up unto the Gentiles,—Jesus, by the treachery of Judas and by the Sanhedrin, should be delivered to the Gentiles. “Gentiles,” the Greek word, here means “nations”; that is, “all nations” except the Jews, hence it is equivalent to our use of the word “heathen.” In particular it refers here to the Romans, to Pilate, and to the Roman soldiers. He should “he mocked and shamefully treated, and spit upon.” The Romans, who bore rule in Judea, executed Jesus; he was delivered by the Jews into the hands of the Romans. The Jews would have executed him if they could have done so; their mode of punishment to death was stoning, while the Roman mode of execution was crucifixion. Jesus knew that they would mock him, treat him with insolence, and spit upon him; this was considered the grossest insult. They would “scourge and kill him.” After whipping him and punishing him severely, they would put him to death. “Scourging” usually preceded crucifixion. On “the third day he shall rise again.” On the third day after his death he would he raised from the dead.
34 And they understood none of these things;—It seems strange that his disciples would not understand him. His language is plain and simple; it is not adorned with figures of speech; yet they fail to understand him. The crucifixion and resurrection of Jesus did not fit into their scheme of the establishment of his kingdom; they would not understand that which did not fit into their conception. It may be that they did not attempt to understand him; they did not desire to understand him here. Under such circumstances we are slow to understand that which we do not want to understand. It seems that they received the facts into their minds, but did not understand them.
Luke 18:35-43
- THE BLIND MAN AT JERICHO
35 And it came to pass, as he drew nigh unto Jericho,— Matthew and Mark record this event. (Matthew 20:29-34; Mark 10:46-52.) Mark gives the fullest record of this event, but Luke is the only one that records the effect of the miracle on the people. (Verse 43.) Matthew says: “And behold, two blind men sitting by the way side.” Hence, Matthew mentions two blind men, while Mark and Luke describe one; probably they describe the more conspicuous one. It seems that the one named Bartimaeus by Mark was the principal one and that he had a companion; hence, Matthew mentions Bartimaeus and his companion, while Mark and Luke mention only Bartimaeus. Matthew and Mark record the event as “they went out from Jericho,” while Luke records the incident as taking place when “he drew nigh unto Jericho.” The seeming discrepancy may be explained by the fact that they came to the blind man and his companion as they went into Jericho, and the healing occurred after they left the old Jericho and approached the new Jericho which Herod the Great had built at some distance away. History gives a record of the two Jerichos. Some have offered a possible explanation of this apparent discrepancy by the fact that the blind men made application for help when Jesus approached the city, but were not then healed until after they left the city. Compare Matthew 15:23 ff. and Mark 8:22 f. “Jericho” means “the fragrant place,” and was a city of Benjamin (Joshua 18:21), situated about eighteen miles northeast of Jerusalem, and seven miles west of the Jordan; it was situated on the highway.
It is also called “the city of palm trees.” (Deuteronomy 34:3.) Jericho has quite a lengthy history in the Old Testament. This blind man was a beggar probably his blindness accounted for his poverty.
36, 37 and hearing a multitude going by,—While he could not see, yet he was blessed with the faculty of hearing. He heard the multitude going by, and made inquiry as to the cause of the tumult. Jericho at this time of the season, being on the highway, would be full of people who were going up to Jerusalem to attend the Feast of the Passover. The number would he greatly increased by those coming from Galilee by the way of Perea to avoid passing through Samaria. In answer to his inquiry as to the cause of the great confusion, he was told “that Jesus of Nazareth passeth by.” Jesus of “Nazareth” had become famous now as a prophet. Nazareth was about midway between the Sea of Galilee and the Mediterranean Sea; it was about seventy miles from Jerusalem. Here Jesus lived with his parents for about twentyeight years; he early acquired the title of “Jesus of Nazareth” to distinguish him from others of the same name and to show his lowly life.
38 And he cried, saying, Jesus,—Some of the multitude had told the blind man that “Jesus of Nazareth” passed by, but the blind man addressed him as “Jesus, thou son of David.” Jesus was a descendant of David; he was a successor to the throne of David. The angel of the Lord had previously applied this title to Joseph. (Matthew 1:20.) This title was a common designation of the Messiah (Matthew 22:42), and by the use of it this blind man acknowledged the Messiahship of Jesus. Jesus did not apply this title to himself. The titles, “the Son of man,” “the Son of God,” and others were of deeper significance and less liable to be perverted. He cried for the Messiah, or “son of David,” to have mercy on him.
39 and they that went before rebuked him,—Those who accompanied Jesus and who led the procession did not wish to be disturbed and interrupted on the journey; hence, they rebuked the beggar and asked him to hold his peace. But, as Luke gives an account of only one, “he cried out the more a great deal.” The more they tried to quiet him the louder be-came his cry for mercy the rebuke of the multitude only aroused his earnestness, for he believed that Jesus would be willing to heal him. It was a trial of his faith, and he contin-ued to cry: “Thou son of David, have mercy on me.” The poor man understood the difficulty of the situation and the ability of Jesus to help him, hence his more earnest plea for help. He was determined to surmount every barrier and to get the attention of Jesus; he was not to be outdone, even by the multitude.
40, 41 And Jesus stood, and commanded him to be brought —Jesus “stood”; Matthew says that he “stood still,” as also does Mark; Jesus stopped the procession. This would arrest the attention of the multitude that was accompanying him all eyes would be fixed on the cause of the halting of the procession. Jesus then “commanded him to be brought unto him.” Jesus recognized the title by which he was called and stopped to hear further particulars of the request. Jesus commanded those who led the blind man to bring him to him, or commanded those who were in the way to move so that the blind man could approach him. Mark is more graphic in his description. He represents the multitude as calling to the blind man and saying: “Be of good cheer: rise, he calleth thee.” (Mark 10:49.) When the blind man heard this, he cast away his outer garment, “sprang up, and came to Jesus.” When he came near Jesus asked him: “What wilt thou that I should do unto thee?” The blind man immediately replied: “That I may receive my sight.” Luke being a physician records most of the salient points in a practical way; he shows the intense earnestness of the blind man, the warm compassion of Jesus, and his promptness in meeting the request.
42 And Jesus said unto him, Receive thy sight:—It was a beautiful and impressive scene to see Jesus stop the dense crowd in order that the case of this beggar, smitten with unfortunate blindness, should be ministered to. With swift promptness Jesus said: “Receive thy sight.” He then added “Thy faith hath made thee whole.” The faith of the blind man was such that he cried the more earnestly for mercy, believing that Jesus had the power to heal and would exercise his power in healing him. His eyes were opened because of his strong faith.
43 And immediately he received his sight—There was no delay; the promptness with which Jesus granted the request showed his interest in this unfortunate man. The multitude who winessed this could know just what was done; they knew that the man was blind, and now they knew that he had received his sight. The man not only received his sight, but he “followed him, glorifying God.” The multitude who at first rebuked the man now joined in his praising God for his great goodness and power in giving him his sight. At the very word of Jesus the man received his sight; he wished to be with Jesus, and mingle in the joyous procession as it moved on toward Jerusalem.