The big picture
Luke 18 opens in verse 1 with “And he spake a parable unto them to this end, that men ought always to pray, and not to…”, reaches its middle movement near verse 22 with “Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell…”, and closes in verse 43 with “And immediately he received his sight, and followed him, glorifying God: and all the…” Repeated or prominent terms include Jesus, kingdom, avenge, receive, asked. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Luke · King James Version · 43Luke 18:1-8
1–8: He spake a parable unto them to this end, that men ought always to pray…
Luke 18:1–8 opens with “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;” and reaches “I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he…” by its final verse. That movement develops the focus on Luke 18 develops its own movement around Jesus, kingdom, avenge, receive, asked, with particular weight carried by avenge, city, judge.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And he spake a parable unto them to this end, that men ought always to pray, and not to faint;” The line’s distinctive content terms include always, faint, parable. Its relationship to verses 2 shows what work it does in this passage.
Luke 18:1-8
King James Version1And he spake a parable unto them to this end, that men ought always to pray, and not to faint;
2Saying, There was in a city a judge, which feared not God, neither regarded man:
3And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.
4And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;
5Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.
6And the Lord said, Hear what the unjust judge saith.
7And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
8I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
Luke 18:9-16
9–16: He spake this parable unto certain which trusted in themselves that they…
Luke 18:9–16 opens with “And he spake this parable unto certain which trusted in themselves that they were righteous, and…” and reaches “But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid…” by its final verse. That movement develops the focus on Luke 18 develops its own movement around Jesus, kingdom, avenge, receive, asked, with particular weight carried by publican, Pharisee, abased.
Context that brings the passage to life
“And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:” The line’s distinctive content terms include certain, despised, others. Its relationship to verses 10 shows what work it does in this passage.
“The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners…” Naming Pharisee keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast…” The verse names God rather than leaving the action without a source. Watch whether the next line continues, answers, or contrasts that action.
Luke 18:9-16
King James Version9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12I fast twice in the week, I give tithes of all that I possess.
13And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
15And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.
16But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.
Luke 18:17-24
17–24: Verily I say unto you, Whosoever shall not receive the kingdom of God as…
Luke 18:17–24 opens with “Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in…” and reaches “And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches…” by its final verse. That movement develops the focus on Luke 18 develops its own movement around Jesus, kingdom, avenge, receive, asked, with particular weight carried by good, Jesus, enter.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Luke 18:17-24
King James Version17Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
18And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
19And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God.
20Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
21And he said, All these have I kept from my youth up.
22Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
23And when he heard this, he was very sorrowful: for he was very rich.
24And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
Luke 18:25-32
25–32: For it is easier for a camel to go through a needle’s eye, than for a…
Luke 18:25–32 opens with “For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the…” and reaches “For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and…” by its final verse. That movement develops the focus on Luke 18 develops its own movement around Jesus, kingdom, avenge, receive, asked, with particular weight carried by kingdom, left, accomplished.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
Luke 18:25-32
King James Version25For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
26And they that heard it said, Who then can be saved?
27And he said, The things which are impossible with men are possible with God.
28Then Peter said, Lo, we have left all, and followed thee.
29And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,
30Who shall not receive manifold more in this present time, and in the world to come life everlasting.
31Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.
32For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on:
Luke 18:33-40
33–40: They shall scourge him, and put him to death: and the third day he shall…
Luke 18:33–40 opens with “And they shall scourge him, and put him to death: and the third day he shall rise again.” and reaches “And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked…” by its final verse. That movement develops the focus on Luke 18 develops its own movement around Jesus, kingdom, avenge, receive, asked, with particular weight carried by Jesus, asked, cried.
Context that brings the passage to life
“And they shall scourge him, and put him to death: and the third day he shall rise again.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:” This familiar narrative signal moves the clock forward. What follows is a new scene, consequence, or answer to an earlier tension.
Luke 18:33-40
King James Version33And they shall scourge him, and put him to death: and the third day he shall rise again.
34And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken.
35And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:
36And hearing the multitude pass by, he asked what it meant.
37And they told him, that Jesus of Nazareth passeth by.
38And he cried, saying, Jesus, thou Son of David, have mercy on me.
39And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me.
40And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him,
Luke 18:41-43
41–43: Saying, What wilt thou that I shall do unto thee? And he said, Lord…
Luke 18:41–43 opens with “Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my…” and reaches “And immediately he received his sight, and followed him, glorifying God: and all the people…” by its final verse. That movement develops the focus on Luke 18 develops its own movement around Jesus, kingdom, avenge, receive, asked, with particular weight carried by sight, receive, faith.
Luke 18:41-43
King James Version41Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight.
42And Jesus said unto him, Receive thy sight: thy faith hath saved thee.
43And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
Details worth noticing
The opening image
Luke 18:1 begins with “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;”
Where the chapter turns
Luke 18:22 forms a natural hinge: “Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have…”
The final note
Luke 18:43 leaves the reader with “And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.”
A word trail through the chapter
The words Jesus, kingdom, avenge, receive, asked, certain help reveal the chapter’s repeated concerns.
What responsibility accompanies Abraham's election?
Verse 19 connects his household's calling with keeping the Lord's way through justice and judgment.
What is the moral center of his intercession?
That righteous and wicked should not be treated indiscriminately.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
