JESUS TOOK THE Twelve aside and told them, “We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. 32He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. 33On the third day he will rise again.”
34The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.
35As Jesus approached Jericho, a blind man was sitting by the roadside begging. 36When he heard the crowd going by, he asked what was happening. 37They told him, “Jesus of Nazareth is passing by.”
38He called out, “Jesus, Son of David, have mercy on me!”
39Those who led the way rebuked him and told him to be quiet, but he shouted all the more, “Son of David, have mercy on me!”
40Jesus stopped and ordered the man to be brought to him. When he came near, Jesus asked him, 41“What do you want me to do for you?”
“Lord, I want to see,” he replied.
42Jesus said to him, “Receive your sight; your faith has healed you.” 43Immediately he received his sight and followed Jesus, praising God. When all the people saw it, they also praised God.
Original Meaning
THE END OF Jesus’ journey to Jerusalem is drawing near. In the final portion of this journey (18:31–19:44), Jesus is preparing for what lies ahead. So he issues another prediction of his approaching fate (18:31–34). Then he displays his power to heal as the Son of David (18:35–43) and reveals his authority to bestow salvation as he commends the transformation of Zacchaeus (19:1–10). This tax collector illustrates a rich man who comes to faith, underlining the theme that anyone can come to Jesus. Jesus’ authority to judge is reinforced in the parable of the ten minas, which issues a call for faithfulness (19:11–27). Jesus approaches the city to great praise, as well as to skepticism from the Jewish leadership (19:28–40). The journey ends on a tragic note: Jesus weeps for the city, which will face judgment for rejecting her Messiah and missing the day of her visitation (19:41–44). Everything about this closing unit shows the authority of Jesus. He is still the issue, even as he nears his death. Removing him changes nothing, since God will vindicate him. Only his base of operation will change.
Luke 18:31–34 presents the sixth direct allusion to Jesus’ death in this Gospel (5:35; 9:22, 44–45; 12:49–50; 13:32–33; 17:25).1 It is also the fourth passage to mention the Son of Man dying (9:22, 44; 17:25). Two elements are unique to Luke here: Jesus’ actions as fulfilling what is in the prophets (v. 31) and the disciples’ lack of understanding (v. 34). The disciples cannot comprehend how Jesus’ death will accomplish God’s will. The coming events will clarify their understanding.
Jesus announces that they are heading to Jerusalem to fulfill all that the prophets have written. This note of fulfillment emphasizes that the events about to occur are part of a divine design that must happen (2:39; 12:50; 13:22, 32; 22:37; 24:44–47; Acts 2:23; 13:29). Nothing catches Jesus off guard. Jerusalem has been identified as the city of destiny for some time (Luke 9:22, 31; 13:33–34).
Jesus will be given over to the Gentiles. In the events to come, the opponents will mock, insult, spit on, flog, and then kill him. Luke does not mention here who will give him over; he has already done so in 9:22—the elders, chief priests, and teachers of the law (cf. Matt. 20:18; Mark 10:33). But the story continues. On the third day, he will rise again. After suffering will be glory and vindication.
The disciples do not understand this—at least, not until 24:45, the moment when they finally understand the Scriptures. The mystery of what God was doing in a new way emerges at that time (cf. 10:21; 1 Cor. 2:7; Eph. 3:9; Col. 1:26). Jesus’ life fulfills Jewish prophecy, yet it is full of surprises as to how that fulfillment comes. The early church will see that Jesus has fulfilled the hope of the Old Testament, while at the same time declaring new approaches to circumcision, Sabbath, food laws, and sacrifices. How can fulfillment alter such fundamental aspects of Jewish worship? How is it possible for the promised Messiah to die? All of these events are initially incomprehensible, even to those who follow Jesus. It is part of the mystery of the plan they have trouble fathoming.
Jesus claims himself to be the means and fulfillment of the promise—inaugurating, reordering, and completing the map of Jewish faith. He is both the end and the completion of all the Law has pointed to. The rejection of this claim by many Jews leads to his death. The approaching death of one honored as the Son of Man is but one of the many surprises we now take for granted in the church. It is often difficult to appreciate just how surprising the road Jesus takes is. But God’s subsequent actions will make clear what is currently hidden to his disciples.
Luke 18:35–43 is the fourth and final miracle in Luke’s journey section (cf. 13:10–17; 14:1–6; 17:11–19).2 Miracles have been few in this section, as instruction and conflict have dominated. But this last miracle is significant because it highlights the one who does the healing: Jesus heals as the Son of David. Ironically, while many struggle to see who Jesus is, a blind man has full clarity of vision.
As Jesus travels near Jericho, a blind man is begging by the road and hears the commotion. He asks what is going on. They tell him that “Jesus of Nazareth” is passing by; the blind man has apparently heard about Jesus and knows that he is not just a Nazarean.3 Everything in his response to Jesus shows that he has heard something about this man and believes he can change his life. It is a moment he may have waited for, but never thought would come. The man calls out to Jesus, “Son of David, have mercy on me.” In calling Jesus the “Son of David,” the blind man recognizes that Jesus is the Promised One of God. In Judaism, there was a tradition that Solomon as Son of David had the power to heal, exercising great authority over the forces of evil.4 The blind man wants Jesus to exercise the power he has heard about on his behalf. He trusts his welfare to Jesus as the Son of David.
The popular perception is that this blind man is too insignificant for Jesus to pay any attention to. He should be quiet and leave the teacher alone. But the rebukes solidify the blind man’s resolve, and he cries out even louder for mercy. Such cries for mercy to Jesus are common (Matt. 9:27; 15:22; 17:15; 20:31–32; Mark 5:19; 10:47–48). Its roots go back to David’s penitential cry in Psalm 51:1 and recall language about God’s delivering mercy and loyal love in Luke 1:72. For to a sensitive person, the expression of God’s grace is an extension of his mercy, not an act that is owed the recipient.
Jesus hears the cry and asks that the man be brought to him. The crowd is wrong. Jesus is concerned about people like the blind man. The surrounding culture may want to ignore him, but Jesus, despite the blind man’s lack of position in the world, wants to respond to his insightful cry for help. God looks on the heart, not a person’s social status. Jesus asks the man what he wants, probably to elicit his desire publicly and to draw out his faith in Jesus. The blind man replies he wants to see again. Jesus then grants his request and notes that his faith has delivered him.
This exchange symbolizes much more than the ability to see again. The blind man trusts that by asking the Son of David to provide what his power can deliver, he will be restored. Jesus then not only opens his eyes, he also affirms that the blind man can walk on the road with his eyes on God. His faith has brought deliverance and sight. Those who approach God in confidence that he can make them see are given spiritual sight.
So the blind man begins to follow Jesus and praise God. The people likewise change their tune and praise God. God has worked powerfully again through Jesus. This act represents another indication of the fulfillment Jesus announced in 4:16–18. Access to God has been opened up through faith.
Bridging Contexts
LUKE 18:31–33 IS a descriptive prediction Jesus made to his disciples. What he declares would happen, did in fact take place. And the fog that the disciples have about God’s plan eventually clears up, leading them to declare the gospel with boldness.
The text reveals how we are sometimes slow to see what God is doing, because our expectations prevent us from seeing it. No doubt part of the disciples’ problem was their expectation of seeing something instant and awesome from Jesus in coming to set up the kingdom. The blind spot of false expectations caused them to pass by the difficult moments of his ministry. We sometimes handle God’s promises similarly and create a similar imbalance in expectations. We cling to the “good bits” tenaciously and shy away from the more demanding parts of his call. We prefer the victory to the agony, whereas often God molds and shapes victory through the forging that comes in the difficult part of our walk. Just as the disciples had trouble understanding that glory would follow suffering, we too can be slow to see the same point.
It is important to consider Luke’s handling of miracles in 18:35–43. This commentary has argued consistently that the miracles of Jesus are pictures of deeper spiritual realities. No miracle makes that fact as clear as this one. A blind man, living on the side of a road and reduced to begging, confesses Jesus as the promised Messiah, as the one who has the power to restore sight to humanity. Jesus then restores the man’s sight. Faith leads to restoration. This text reveals the most basic spiritual truths about seeking and finding one’s way on the path with God.
Those who see most clearly are often not those most visible in our society. The blind man stands in marked contrast to the rich ruler of 18:18–24. That man had everything the world offered, but he could not see clearly enough to realize that a trade of earthly things for heavenly treasure was a good deal. The blind man was begging for his earthly sustenance, yet he saw in the darkness of his blindness the light of heavenly promise. The sight that counts is what the heart sees. A faith that sees Jesus possesses insight that the world cannot recognize. That is what Jesus affirms in this healing.
Contemporary Significance
JESUS IS PART of an organized plan to send the promise of hope and salvation to humanity. The prediction in 18:31–33 underscores that the events of God’s plan were indeed planned! What Jesus did was not part of a second or backup plan of God because “Plan A” failed. As early as Isaiah 52:13–53:12, God had predicted that his servant would be despised and rejected by his own people and would die. The Bible also promises that the one who was crucified will return to exercise his authority over the earth. Those remaining parts are just as certain to be realized as was the first part of the plan. Thus, God is moving the events of history to realization in their proper time.
The disciples’ failure to see God’s ways challenges us to ask ourselves whether we miss God’s direction in our lives because we do not want to see those parts of his call that ask us to take the hard road. Such questions are answered in the silent moments of private reflection or through interaction with those who know us well. Are we hesitant to step out in faith because we cannot guarantee the results? Do we shy away from certain ministry opportunities God is opening up for us because of fear? Do we hesitate to share the gospel because we do not want to face the possible rejection that might come from being vulnerable about our relationship to God? The road God wants us to travel is not always the most comfortable one.
The basic application in 18:35–43 revolves around the blind man’s seeing heart and the boldness with which he embraces Jesus. Here a social outsider, face to face with the opportunity of experiencing Jesus’ blessing, comes forward in the midst of public rebuke to embrace Jesus. We ought to reflect trust as this man did, praise God after receiving his grace, and follow Jesus. The switch from begging at the side of the road to journeying along with Jesus pictures the change of direction and status Jesus brings to life. No matter how low our social position has been, when we come to Jesus, we are elevated to the highest possible station in life, the position for which we were created—a relationship with God. The function of the Christian community is to reaffirm this valuation of the believer.
One of the most enjoyable services I attend each year is the Sunday we trade pulpits with a church in the poorer part of Dallas with whom we have developed a relationship. This inner city community visits us with its pastor and choir. What is so refreshing about their visit is the simplicity and clarity of their faith. I learn many things about compassion and kindness worked out by the Spirit from people who have had to minister in a rough and hostile environment. The message is filled with wisdom discovered on the streets. Sometimes I sense we in our middle-class suburban churches have major blind spots whereas these brothers and sisters have 20/20 vision. Different social or personal contexts can lead us to have additional insights into the character of God and of ourselves.
This also explains why a church that is open to involvement at a multiethnic environment can develop a depth of sensitivity that one-dimensional churches lack. Sometimes we think ministry can only go from the haves to the have-nots. This passage reminds us that sometimes those who lack see better than those who have. We must not be too quick to make judgments about what a person can offer to the body of Christ because of what he or she appears to lack.
Of course, the recognition of Jesus as Son of David is the basis of everything pictured in this passage. Luke never stops making the person of Jesus the issue of this Gospel. All the blessings he notes revolve around the choice of deciding who he is. Luke tells the Jesus story gradually, but virtually every passage asks the same question about him. Those who know him already are reassured about him; those who do not know him are called to recognize him. This passage asks the questions in visual terms: Do you see who Jesus is, or are you blind? Blindness becomes sight when one turns to him.