The Gospel of Luke

by Pablo T. Gadenz

  [18:16]

  As before (9:50), Jesus corrects their misunderstanding: Do not prevent them. This same verb is used three times in Acts when speaking about people who should not be prevented from receiving baptism (Acts 8:36; 10:47; 11:17). Some have therefore suggested that these words reflect the practice of infant baptism in the early Church at the time Luke was written. Although this cannot be proven, Church Fathers later interpreted this passage as support for the practice.

  Jesus thus invites the children to come. The reason is that the kingdom of God belongs to such as these. They join others of marginal status (Luke 6:20; 7:28–29) as part of the “little flock” to whom the kingdom is given (12:32).

  [18:17]

  Jesus emphasizes the point with an Amen saying (Luke 4:24). Children not only belong in the kingdom but actually set the norm to enter it, like the Israelite children who enter to take possession of the promised land (Deut 1:39). Excluded is whoever does not accept it by becoming like a child. Just as children rely on others for everything, so one must rely completely on God, unlike the self-reliant Pharisee (Luke 18:12).

  Reflection and Application (18:15–17)

  Accepting the kingdom of God like a child. Appreciation for this Gospel truth has spread through the writings of St. Thérèse of Lisieux, who realized that she “had to remain little” so that Jesus’ arms like an elevator could raise her to heaven, without her having “to climb the rough stairway of perfection.”32 This little way of spiritual childhood is a solid path to Christian holiness. It involves placing all our trust in God as his little children, surrendering our lives to him but also being bold in asking him for what we need. It also involves doing little things with great love: a ready smile, a kind word, a listening ear, an approachable manner, a welcoming attitude, a simple meal shared with someone who needs company. One strives to carry out the little duties of each day for love of God, even if unnoticed by others. One also bears with the little crosses of each day, embracing them in union with Jesus’ sacrifice.

  The Rich and the Kingdom (18:18–30)

  18An official asked him this question, “Good teacher, what must I do to inherit eternal life?” 19Jesus answered him, “Why do you call me good? No one is good but God alone. 20You know the commandments, ‘You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.’” 21And he replied, “All of these I have observed from my youth.” 22When Jesus heard this he said to him, “There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me.” 23But when he heard this he became quite sad, for he was very rich.

  24Jesus looked at him [now sad] and said, “How hard it is for those who have wealth to enter the kingdom of God! 25For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God.” 26Those who heard this said, “Then who can be saved?” 27And he said, “What is impossible for human beings is possible for God.” 28Then Peter said, “We have given up our possessions and followed you.” 29He said to them, “Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God 30who will not receive [back] an overabundant return in this present age and eternal life in the age to come.”

  OT: Exod 20:12–16; Deut 5:16–20

  NT: Luke 1:37; 5:11; 10:25; 12:33; 14:26; Rom 13:9; James 2:11. // Matt 19:16–29; Mark 10:17–30

  Catechism: observing the commandments, 2052–53

  [18:18]

  The Pharisees asked Jesus a question earlier (17:20), and now so does an official (“ruler,” RSV). This word could refer to a civil magistrate (12:58) or a religious leader (8:41; 14:1). Like the scholar of the law (10:25), he calls Jesus teacher (adding good) and asks: what must I do to inherit eternal life?33 From the earlier dialogue, the reader knows that the answer involves loving God and neighbor (10:27–28). The question is also related to the preceding discussion (18:17), since inheriting eternal life and entering God’s kingdom are basically identical (vv. 24–25, 30).

  [18:19]

  Before responding, Jesus asks: Why do you call me good? This detour redirects the conversation so that it focuses on divine initiative rather than human achievement, since no one is good but God alone.34 These last two words subtly recall the †Shema prayer35—“Hear, O Israel! The LORD is our God, the LORD alone!” (Deut 6:4 [emphasis added])—which continues with the command to love God with one’s whole being (Deut 6:5), precisely the passage used to answer the question the first time (Luke 10:27). However, Jesus’ question does not reject the compliment that he is good. Rather, it raises the further issue of his divine identity (see 5:21). Only the fact that Jesus is the Son of God (1:35; 22:70) ultimately explains why the answer to a question about inheriting eternal life involves following him (18:22).

  [18:20–21]

  Jesus now answers directly, indicating five commandments from the second part of the Decalogue (Exod 20:12–16; Deut 5:16–20)—for example, you shall not commit adultery . . . honor your father and your mother. These can be summed up in love of neighbor (Rom 13:9). The commandments thus remain valid. The official asserts that he has kept all of these commandments from his youth. Some interpret his statement to mean that, like the Pharisee in the parable, he is convinced of his own righteousness (Luke 18:9). However, as he is not there to test Jesus (see 10:25), his response seems sincere and, indeed, typical of what many law-observing Jews might say (see 1:6; Phil 3:6).

  [18:22–23]

  Nonetheless, Jesus points out that there is still one thing that the official is lacking. He thus tells him to sell all36 that he owns, distribute the money to the poor, and follow him. In this way, he will have a treasure in heaven. However, the man becomes quite sad because he was very rich. Earlier, after the parable of the rich fool who stored up treasure for himself (Luke 12:16–21), Jesus had similarly commanded: “Sell your belongings” so as to have “an inexhaustible treasure in heaven” (12:33 [emphasis added]). He had also warned the Pharisees that they neglect love for God (11:42); some of them “loved money” instead (16:14). These earlier passages suggest that Jesus is challenging the official because his riches detract from his love of God (see 16:13) and thus endanger his inheriting eternal life (18:18).

  [18:24–25]

  As the official fades into the background,37 Jesus draws the conclusion for his listeners: for those who have wealth, entering the kingdom of God is very hard. What a contrast to the children, to whom the kingdom belongs (18:16)! Jesus makes it even seem impossible with the memorable hyperbole of the camel38 (the largest local animal) going through the eye of a needle39 (the smallest opening). All of Jesus’ disciples are thus called to be detached from their possessions (14:33) so as to be more attached to God.40

  [18:26–27]

  Jesus’ words elicit the stunned reaction: Then who can be saved? His response, already hinted (18:19), explains that to save is divine: What is impossible for human beings is possible for God. Indeed, as the angel Gabriel had said, “Nothing will be impossible for God” (1:37). Moreover, God makes this salvation possible through Jesus, whose mission is “to save” (19:10; see Acts 4:12) even those who are rich, as will soon be illustrated with Zacchaeus (Luke 19:8–9).

  [18:28]

  Speaking again for the disciples (8:45; 9:20, 33; 12:41), Peter wonders about their future: We have given up our possessions and followed you. His words recall how he and his fishing partners had “left” their boats and “followed” Jesus (5:11, same two Greek verbs as here). Though they were not rich like the official, they had left “everything” (5:11).

  [18:29–30]

  Jesus’ Amen reply introduces a general principle (as in 18:17), focusing not on possessions but on family ties that are given up. Jesus does not command his disciples to give up these relationships, but rather recognizes the sacrifices that some of his followers will have t
o make for the sake of the kingdom—for example, because of missionary work (Acts 12:12; 13:5; 15:39) and persecution (Luke 21:16). Luke’s list differs somewhat from the parallel verses (Matt 19:29; Mark 10:29), most notably by mentioning wife (as in Luke 14:26), perhaps so as to include those who remain celibate for the kingdom (see Matt 19:12), such as Luke’s companion Paul (1 Cor 7:7–8; 9:5). Jesus promises that the reward in this present age for such sacrifices will be overabundant—for example, through the new family of believers that gathers together (Luke 8:21; Acts 2:42–47). The reward in the age to come will be precisely what the official was pursuing: eternal life.

  1. Luke 17:20 (twice), 21; 18:16–17, 24–25, 29.

  2. Jean-Noël Aletti, Le Jésus de Luc (Paris: Mame-Desclée, 2010), 93–94.

  3. Josephus, Jewish War 5.193–94. Paul alludes to this “dividing wall” in Eph 2:14.

  4. David Ravens, Luke and the Restoration of Israel (Sheffield: Sheffield Academic, 1995), 86.

  5. The Greek word eschatos means “last.” See Matt 24–25; Mark 13.

  6. Catechism 585 (citing Matt 24:3; Luke 13:35); see also 673, 675.

  7. Jesus will thus appear in heavenly glory to Stephen (Acts 7:55) and in a light that flashes around Paul (Acts 9:3; 22:6).

  8. Dale C. Allison Jr., The Intertextual Jesus: Scripture in Q (Harrisburg, PA: Trinity Press International, 2000), 57–58, 93–94.

  9. Sibylline Oracles 1.128–29; Josephus, Jewish Antiquities 1.74; 2 Pet 2:5; 1 Clement 7.6; 9.4.

  10. The Greek text here (and in v. 28) has no and connecting the verbs, creating a dramatic effect. The list may refer to the sins of Noah’s generation (Gen 6:1–6).

  11. Isa 24:18 (see Gen 7:11); Sir 16:7 RSV (see Gen 6:4 LXX); 2 Pet 2:5, 9; 3:6–7. See also the nonbiblical 3 Maccabees 2:4.

  12. Gen 13:12–13; 19:1–29; Sir 16:8; 2 Pet 2:6–8. In 3 Maccabees 2:5, they are “an example for future generations” (NETS).

  13. Drawing on Matt 24:40, some later manuscripts add a verse (17:36) about two men in a field.

  14. Some see here an allusion to the night of Passover (Exod 12:12), when people were either smitten or spared.

  15. Others, such as N. T. Wright, Jesus and the Victory of God (Minneapolis: Fortress, 1996), 366, interpret the phrase the other way around: those taken become captives (Luke 21:24), while those left are spared.

  16. James R. Edwards, The Gospel according to Luke, PNTC (Grand Rapids: Eerdmans, 2015), 494–95n95; Steven L. Bridge, “Where the Eagles Are Gathered”: The Deliverance of the Elect in Lukan Eschatology (London: Sheffield Academic, 2003), 57–66.

  17. Josephus, Jewish War 3.123.

  18. Josephus, Jewish War 6.420.

  19. Bridge, Where the Eagles Are Gathered, 49–56; David E. Garland, Luke, ZECNT (Grand Rapids: Zondervan, 2011), 702. This interpretation is already found in Cyril of Alexandria, Homilies on Luke 17:31–37, in Commentary on the Gospel of Saint Luke, trans. R. Payne Smith (repr., Astoria, NY: Studion, 1983), 472: “When the Son of Man shall appear, then certainly shall the eagles, even those who fly aloft, and rise superior to earthly and worldly things, hasten to him.”

  20. Charles H. Talbert, Reading Luke: A Literary and Theological Commentary on the Third Gospel, rev. ed. (Macon, GA: Smyth & Helwys, 2002), 197.

  21. Exod 22:21–22; Deut 27:19; Isa 1:17; Jer 7:6; 22:3; Mal 3:5.

  22. The verb hypōpiazō means to strike or give someone a black eye (see the boxing image in 1 Cor 9:27). The NABRE interprets it literally, while other versions translate metaphorically: “wear me out by continually coming” (NRSV).

  23. The Greek text in these verses plays on related nouns and verbs associated with justice.

  24. See Klyne R. Snodgrass, Stories with Intent: A Comprehensive Guide to the Parables of Jesus (Grand Rapids: Eerdmans, 2008), 458–59.

  25. Other versions instead say that the Pharisee was “standing by himself” (NRSV). François Bovon, Luke, trans. Christine M. Thomas, Donald S. Deer, and James Crouch, 3 vols., Hermeneia (Minneapolis: Fortress, 2002–13), 2:547, indicates that it could be both: “The Pharisee cut himself off from both other persons and God.”

  26. See Didache 8.1.

  27. The Pharisees practiced fasting (Luke 5:33) to hasten the restoration of God’s blessings on his people. Their scrupulosity in tithing (11:42; see Deut 14:22) made reparation for others’ failure to tithe (see m. Demai 2:2).

  28. Snodgrass, Stories with Intent, 473.

  29. John of the Cross, The Ascent of Mount Carmel 3.27.5; see 3.28.2–3, in The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh and Otilio Rodriguez, rev. ed. (Washington, DC: ICS Publications, 1991), 317–18.

  30. After a long section, much of which is unique to Luke (9:51–18:14), the parallels between Luke and Mark now resume (compare Luke 18:15–43 with Mark 10:13–34, 46–52).

  31. Carol Meyers, Rediscovering Eve: Ancient Israelite Women in Context (Oxford: Oxford University Press, 2013), 98–99.

  32. Thérèse of Lisieux, Story of a Soul, trans. John Clarke, 3rd ed. (Washington, DC: ICS Publications, 1996), 207–8 (emphasis in the original).

  33. The repeated question (Luke 10:25; 18:18) is possibly one signal that Luke’s central section (9:51–19:44) roughly follows a ring structure where themes addressed in the first half are taken up in reverse order in the second half. Other indications include the parables about persistent prayer (11:5–8; 18:1–8), rich men who die (12:16–21; 16:19–31), and repentance (13:1–9; 15:1–32). See Craig L. Blomberg, Jesus and the Gospels: An Introduction and Survey, 2nd ed. (Nashville: B&H Academic, 2009), 336–37.

  34. See Pss 100:5; 118:1; 135:3; 136:1.

  35. C. Kavin Rowe, Early Narrative Christology: The Lord in the Gospel of Luke (Berlin: de Gruyter, 2006; Grand Rapids: Baker Academic, 2009), 100–101.

  36. The word “all” is characteristic of Luke’s emphasis on radical discipleship (Luke 5:11, 28; 14:33).

  37. In the parallel verses (Matt 19:22; Mark 10:22), he explicitly went away.

  38. Some later manuscripts read not kamēlos but kamilos—“rope, ship’s cable”—which is less of an exaggeration. See Cyril of Alexandria, Homilies on Luke 18:18–27 (trans. R. Payne Smith, 490): “By a camel he means not the animal . . . but a thick cable.”

  39. There is no historical foundation for the popular interpretation that “needle’s eye” meant a small city gate through which a camel, free of its load, could pass through on its knees.

  40. From the time of St. Anthony of the Desert (see Athanasius, Life of Saint Antony 2), Jesus’ words to the rich man (see Matt 19:21) have also been understood as an evangelical counsel directed toward specific members of the Church called to profess a vow of poverty.

  The King Goes Up to Jerusalem

  Luke 18:31–19:44

  The ascent to Jerusalem (18:31) marks the final part of Jesus’ journey (9:51–19:44). As the section on Jesus’ Galilean ministry (4:14–9:50) led up to the confession of Jesus as Messiah (9:20), so now this central section (9:51–19:44) culminates with the acclamation of Jesus as king (19:38). The theme of kingship as well as frequent geographical indications are features of this carefully organized unit.1 As Jesus begins going up to Jerusalem, he again predicts his death (18:31–34). He passes through Jericho, where his two encounters (18:35–19:10) highlight his kingly role as son of David (18:38–39) who seeks those who are lost (19:10). A parable on kingship falls in the middle of the unit (19:11–28), framed by references to Jerusalem (19:11, 28). Jesus then reaches the Mount of Olives, where in two scenes (19:29–40) he is treated and acclaimed as king (19:35, 38). Arriving at the city, he again predicts its destruction (19:41–44).

  Ascending to Jerusalem, Jesus Predicts His Suffering (18:31–34)

  31Then he took the Twelve aside and said to them, “Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled. 32He will be handed over to the Gentiles and he will be mocked and insulted and spat upon; 33and after they
have scourged him they will kill him, but on the third day he will rise.” 34But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.

  OT: Isa 50:6; 53:12

  NT: Luke 9:22, 44–45; 13:33; 17:25; 22:37; 24:25–27, 44, 46; Acts 3:18. // Matt 20:17–19; Mark 10:32–34

  Catechism: passion prediction, 557

  [18:31–33]

  At a solemn juncture, Jesus took the Twelve aside (see Josh 4:2) for the third Son of Man passion prediction (Luke 9:22, 44–45). After journeying south along the Jordan valley, they are near Jericho (18:35), more than 800 feet below sea level, and now must turn westward, going up to an elevation of about 2,500 feet above sea level in Jerusalem (see 10:30). There, as elsewhere in Jesus’ life (4:21), the Scriptures will be fulfilled in what takes place (22:37; 24:25–27, 44, 46). Indeed, the details of his passion and resurrection that are mentioned here allude to texts of the prophets. For example, Jesus predicts that he will be handed over (9:44), like Isaiah’s †suffering servant: “Because of their sins he was given over” (Isa 53:12 NETS). This will be fulfilled when the Jewish chief priests and rulers “hand him over” (Luke 20:20; see 24:20) to the Gentiles—that is, the Romans through their governor Pilate (23:1). Moreover, before they kill him, Jesus will be mocked (22:63; 23:11, 36), insulted (or “shamefully treated,” RSV), spat upon (Mark 14:65; 15:19), and scourged (“flogged,” Luke 23:16, 22; see John 19:1). Again, this is the destiny of the servant described in Isaiah: “I have given my back to scourges / and my cheeks to blows, / but I did not turn away my face / from the shame of spittings” (Isa 50:6 NETS). Finally, Jesus’ words that on the third day he will rise (Luke 24:7, 46) echo and embody Israel’s hopes described by Hosea—“On the third day we will rise up” (Hosea 6:2 NETS)—as well as recall his earlier comparison to Jonah (Luke 11:29; Jon 2:1).