Bullet Point Bible

Parable of the Persistent Widow

¹ Then Jesus told them a parable to show them they should always pray and not lose heart.² He said, "In a certain city there was a judge who neither feared God nor respected people.³ There was also a widow in that city who kept coming to him and saying, 'Give me justice against my adversary.'⁴ For a while he refused, but later on he said to himself, 'Though I neither fear God nor have regard for people,⁵ yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out by her unending pleas.'"⁶ And the Lord said, "Listen to what the unrighteous judge says!⁷ Won't God give justice to his chosen ones, who cry out to him day and night? Will he delay long to help them?⁸ I tell you, he will give them justice speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?"

This parable primarily encourages persistent prayer, assuring believers that God listens and responds.
Jesus contrasts the unrighteous judge, who acts out of self-interest, with God, who acts out of justice and love for His chosen ones.
The widow represents the vulnerable yet persistent believer seeking God's intervention in a hostile world. Her persistence eventually overcomes the judge's reluctance.
The phrase "wear me out" (hypōpiazē) in Luke 18:5 literally means "to strike under the eye," suggesting the judge felt harassed into action.
Jesus uses an argument *a minore ad maius* (from the lesser to the greater): If even an unjust judge eventually grants justice due to persistence, how much more will a righteous God respond to the cries of His elect?
The question in Luke 18:7, "Will he delay long to help them?" implies God's timing might seem slow, but assures that justice will come.
God's justice is described as coming "speedily" (Luke 18:8), which can mean quickly or suddenly when the time is right, emphasizing certainty rather than immediate timing from a human perspective.
The final question, "{{when the Son of Man comes, will he find faith on the earth?}}" (Luke 18:8), links persistent prayer to enduring faith, especially in the context of awaiting Christ's return. It serves as a challenge to maintain faith despite delays and difficulties.
This teaching addresses the disciples' potential discouragement ("lose heart," Luke 18:1) in the face of opposition and the apparent delay of God's kingdom.

Parable of the Pharisee and the Tax Collector

⁹ Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else.¹⁰ "Two men went up to the temple to pray, one a Pharisee and the other a tax collector.¹¹ The Pharisee stood and prayed about himself like this: 'God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers-or even like this tax collector.¹² I fast twice a week; I give a tenth of everything I get.'¹³ The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, 'God, be merciful to me, sinner that I am!'¹⁴ I tell you that this man went down to his home justified rather than the Pharisee. For everyone who exalts himself will be humbled, but he who humbles himself will be exalted."

This parable targets self-righteousness and contempt for others, contrasting true humility with religious pride.
The Pharisee represents the outwardly religious who trust in their own merits and adherence to the law, even exceeding standard requirements (fasting twice a week, tithing all income).
The Pharisee's prayer was essentially self-praise directed towards God, highlighting his perceived superiority over others, especially the tax collector. His posture ("stood by himself") may indicate separation or prominence.
Tax collectors were despised in Jewish society as collaborators with Rome and often considered extortioners, making this figure a symbol of profound sinfulness.
The tax collector's posture ("standing far off," not raising eyes, beating breast) demonstrated deep humility, shame, and awareness of his unworthiness before God. See Ezra 9:6 for similar posture.
His prayer, "{{God, be merciful to me, a sinner!}}" (Luke 18:13), is a simple, direct plea for mercy (hilasthēti), acknowledging his complete dependence on God's grace. This echoes the sentiment of Psalm 51:1-4.
Jesus declares the tax collector "justified" (dedikaiōmenos), meaning declared righteous in God's sight, not because of works, but because of his humble repentance and plea for mercy.
The concluding principle, "{{everyone who exalts himself will be humbled, but the one who humbles himself will be exalted}}" (Luke 18:14), is a recurring theme in Luke's Gospel (Luke 1:52, Luke 14:11) emphasizing God's reversal of human status based on humility.
The parable teaches that acceptance before God depends not on meticulous religious observance or social standing, but on a humble recognition of one's sinfulness and reliance on God's mercy.

Jesus Blesses the Children

¹⁵ Now people were even bringing their babies to him for him to touch. But when the disciples saw it, they began to scold those who brought them.¹⁶ But Jesus called for the children, saying, "Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these.¹⁷ I tell you the truth, whoever does not receive the kingdom of God like a child will never enter it."

This incident highlights the nature of faith required to enter God's kingdom, using children as an example.
In that culture, children had little social status or power, making the disciples' attempt to keep them away understandable by societal norms but contrary to Jesus' values.
Jesus' rebuke of the disciples shows his welcoming attitude towards the marginalized and seemingly insignificant. His action elevates the status of children.
The phrase "{{the kingdom of God belongs to such as these}}" (Luke 18:16) indicates that the qualities exemplified by children—such as humility, dependence, trust, and lack of pretense—are necessary for entering the kingdom. Compare with Matthew 18:3-4.
Jesus is not advocating childishness, but childlikeness: receiving the kingdom as a gift with simple trust and humility, without relying on one's own status, achievements, or merits.
Receiving the kingdom "like a child" (Luke 18:17) contrasts sharply with the self-sufficient Pharisee (Luke 18:11-12) and the rich ruler who struggles with dependence (Luke 18:18-23).
This event serves as a living parable, demonstrating the kind of humble dependence God desires, immediately following the parable of the Pharisee and the Tax Collector.
Jesus' physical touch conveyed blessing and acceptance, showing God's tender care for the vulnerable.

The Rich Ruler

¹⁸ Now a certain leader asked him, "Good teacher, what must I do to inherit eternal life?"¹⁹ Jesus said to him, "Why do you call me good? No one is good except God alone.²⁰ You know the commandments: ' Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother .'"²¹ The man replied, "I have wholeheartedly obeyed all these laws since my youth."²² When Jesus heard this, he said to him, "One thing you still lack. Sell all that you have and give the money to the poor, and you will have treasure in heaven. Then come, follow me."²³ But when the man heard this he became very sad, for he was extremely wealthy.²⁴ When Jesus noticed this, he said, "How hard it is for the rich to enter the kingdom of God!²⁵ In fact, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."²⁶ Those who heard this said, "Then who can be saved?"²⁷ He replied, "What is impossible for mere humans is possible for God."

A "ruler" (archōn), likely a synagogue leader or member of the Sanhedrin, approaches Jesus with a sincere question about eternal life, indicating respect by calling him "Good teacher."
Jesus' response, "{{Why do you call me good? No one is good except God alone}}" (Luke 18:19), is not a denial of his own goodness or divinity, but a challenge to the ruler's understanding of "good" and its ultimate source, pointing him towards God.
Jesus initially points the ruler to the commandments related to human relationships (the second table of the Decalogue), which the ruler claims to have kept. See Exodus 20:12-16; Deuteronomy 5:16-20.
The ruler's claim of obedience since youth highlights his self-perception of righteousness based on works, similar to the Pharisee, though perhaps more sincere.
Jesus' command to sell everything, give to the poor, and follow him (Luke 18:22) reveals the man's true attachment: his wealth was his idol, preventing wholehearted devotion to God and love for neighbor. This was a specific command for this individual, exposing his heart condition.
The man's sadness reveals his unwillingness to relinquish his wealth, demonstrating that it held ultimate value for him over eternal life with God. His great wealth was his great hindrance.
Jesus uses hyperbole—a camel going through a needle's eye—to illustrate the extreme difficulty for the wealthy to enter the kingdom (Luke 18:25). Wealth often fosters self-reliance and hinders the humble dependence required (Luke 18:17). Some interpretations suggest "needle's eye" was a small gate, but the primary meaning is impossibility from a human standpoint.
The crowd's reaction, "{{Then who can be saved?}}" (Luke 18:26), reflects the common belief that wealth was a sign of God's blessing and favor. If the rich struggled, salvation seemed impossible for anyone.
Jesus' final statement, "{{What is impossible for mere humans is possible for God}}" (Luke 18:27), emphasizes that salvation is ultimately a work of God's grace, not human effort or merit, and God can enable even the wealthy to overcome their attachments. Compare Genesis 18:14; Jeremiah 32:17.

Rewards for Discipleship

²⁸ And Peter said, "Look, we have left everything we own to follow you!²⁹ Then Jesus said to them, "I tell you the truth, there is no one who has left home or wife or brothers or parents or children for the sake of God's kingdom³⁰ who will not receive many times more in this age -and in the age to come, eternal life."

Peter, speaking for the disciples, contrasts their actions with the rich ruler's failure, highlighting their sacrifices ("left everything"). See Luke 5:11, 28.
Jesus affirms the value of such sacrifices made "for the sake of the kingdom of God."
He promises rewards both in the present ("this age") and the future ("the age to come").
Present rewards ("many times more") likely refer to spiritual blessings, fellowship within the community of believers (the new 'family'), joy, and God's provision, rather than literal material multiplication. See Mark 10:30 which includes "homes, brothers, sisters, mothers, children and fields—along with persecutions".
The ultimate reward is "eternal life" in the age to come, reaffirming the goal the rich ruler sought but was unwilling to pay the price for.
This passage provides assurance to disciples that their commitment and sacrifices are seen by God and will be abundantly rewarded, countering potential discouragement after witnessing the rich ruler's failure.
It emphasizes that following Jesus involves tangible costs but yields incomparable present and future blessings.

Jesus Predicts His Death a Third Time

³¹ Then Jesus took the twelve aside and said to them, "Look, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished.³² For he will be handed over to the Gentiles; he will be mocked, mistreated, and spat on.³³ They will flog him severely and kill him. Yet on the third day he will rise again."³⁴ But the twelve understood none of these things. This saying was hidden from them, and they did not grasp what Jesus meant.

This is the third explicit prediction of the passion in Luke's Gospel (see Luke 9:22, 9:44). It becomes more detailed here.
Jesus frames his impending suffering and death in Jerusalem as the fulfillment of Old Testament prophecy concerning the Son of Man (e.g., Isaiah 50:6, Isaiah 53, Psalm 22).
He specifies key elements of the passion: betrayal ("handed over"), involvement of Gentiles (Romans), mocking, insult, spitting, flogging, death, and resurrection on the third day.
The mention of Gentiles is significant, highlighting the collaboration between Jewish authorities and Roman power in his death.
Despite the clarity and repetition of Jesus' warnings, the disciples remained unable to comprehend his words ("understood none of these things," Luke 18:34).
Their lack of understanding likely stemmed from preconceived notions of a triumphant, political Messiah, making the idea of a suffering and dying Messiah inconceivable. God may also have providentially veiled their understanding at this stage.
This incomprehension underscores the disciples' human limitations and sets the stage for their confusion and despair during the actual events of the passion.
The prediction's placement immediately after the promise of rewards (Luke 18:29-30) creates a stark contrast between the glory to come and the path of suffering required to reach it.

Jesus Heals a Blind Beggar Near Jericho

³⁵ As Jesus approached Jericho, a blind man was sitting by the road begging.³⁶ When he heard a crowd going by, he asked what was going on.³⁷ They told him, "Jesus the Nazarene is passing by."³⁸ So he called out, "Jesus, Son of David, have mercy on me!"³⁹ And those who were in front scolded him to get him to be quiet, but he shouted even more, "Son of David, have mercy on me!"⁴⁰ So Jesus stopped and ordered the beggar to be brought to him. When the man came near, Jesus asked him,⁴¹ "What do you want me to do for you?" He replied, Lord, let me see again.⁴² Jesus said to him, "Receive your sight; your faith has healed you."⁴³ And immediately he regained his sight and followed Jesus, praising God. When all the people saw it, they too gave praise to God.

This healing miracle occurs as Jesus nears Jericho on his final journey to Jerusalem. Mark 10:46 names the man Bartimaeus.
The blind beggar represents those who are physically and socially marginalized yet possess spiritual insight and persistent faith.
Hearing that Jesus is near, the man cries out using the Messianic title "Son of David," acknowledging Jesus' lineage and claim to be the Messiah, who was prophesied to heal the blind (Isaiah 29:18, 35:5).
The crowd's attempt to silence him mirrors the disciples' earlier attempt to keep the children away (Luke 18:15), reflecting societal disregard for the needy.
The beggar's persistence ("cried out even more loudly") demonstrates his desperate faith, contrasting with the rich ruler's lack of persistence. His cry echoes the tax collector's plea: "have mercy on me!" (Luke 18:13, 38, 39).
Jesus stops, calls the man, and asks what he wants, affirming the man's dignity and desire.
The man's simple request, "Lord, let me see again," shows his direct faith in Jesus' power. The term "Lord" (Kyrie) here conveys respect and acknowledges Jesus' authority.
Jesus attributes the healing to the man's faith: "{{your faith has healed you}}" (sesōken se – literally "saved you," Luke 18:42), linking physical restoration with spiritual trust.
The immediate restoration of sight leads to two responses: the healed man follows Jesus, glorifying God, and the crowd praises God. This demonstrates the proper response to God's work through Jesus.
This miracle serves as a powerful illustration of Jesus bringing sight (both physical and spiritual) just before entering Jerusalem, where spiritual blindness will lead to his rejection (Luke 19:41-42). It also contrasts the beggar's insightful faith with the disciples' continued lack of understanding (Luke 18:34).

The Bullet Point Bible

Luke 18