How Does the Poor in Spirit (Those with Spiritual Hunger) Receive the Lord's Mercy and Come to the Place of Eternal Salvation?

How Does the Poor in Spirit (Those with Spiritual Hunger) Receive the Lord's Mercy and Come to the Place of Eternal Salvation?

 

 

 

 

"As Jesus approached Jericho, a blind man was sitting by the roadside begging.  When he heard the crowd going by, he asked what was happening.  They told him, 'Jesus of Nazareth is passing by.'  He called out, 'Jesus, Son of David, have mercy on me!'  Those 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!'  Jesus stopped and ordered the man to be brought to Him.  When he came near, Jesus asked him, 'What do you want Me to do for you?'  'Lord, I want to see,' he replied. Jesus said to him, 'Receive your sight; your faith has saved you.'  Immediately he received his sight and followed Jesus, glorifying God.  When all the people saw it, they also praised God" (Luke 18:35–43).

 

 

(1)   First, as I read and meditated on today's passage, Luke 18:35–43, in the Korean Bible, I began to wonder how this passage is connected with yesterday's passage, Luke 18:31–34.  The reason for my question is that, while Jesus' disciples "understood none of these things; this saying was hidden from them, and they did not grasp what was said" (v. 34), the "blind man" (v. 35) in today's passage "immediately received his sight" (v. 43).

 

(a)    These two passages reveal an important spiritual truth through the powerful contrast between not seeing (spiritual blindness) and seeing (having both physical and spiritual eyes opened).  The following are three key points that AI summarized regarding how closely these two passages are connected (Internet):

 

1.      The Contrast Between the Spiritually Blind (the Disciples) and the Physically Blind Man ["Blind Bartimaeus, the Son of Timaeus" (Mk. 10:46)]

 

The disciples' condition: Although they had walked with Jesus for three years and witnessed countless miracles, they remained blind to the central message of Jesus' death on the cross and His resurrection (vv. 31–33).  When confronted with this essential truth, they understood nothing (v. 34).

 

The blind man's condition: Although he had never physically seen Jesus because he was blind, spiritually he recognized exactly who Jesus was and confessed Him as the Messiah by crying out, "Son of David!" (v. 38).

 

The message: Spiritual ignorance is not overcome simply because one possesses physical eyesight.

 

2.      God's Sovereignty in Granting Understanding and the Role of Faith

 

The hidden message: Verse 34 says that the meaning of Jesus' words was "hidden" from the disciples. This indicates that God's sovereign timing for their understanding had not yet come. The gospel cannot be understood merely through human intellect or physical proximity to Jesus.

 

Faith that enables sight: In verse 42, Jesus tells the blind man, "Your faith has saved you." Jesus opens one's eyes not on the basis of intellectual knowledge but through earnest faith that acknowledges one's own misery and pleads for the Lord's mercy.

 

3.      The Reversal That Took Place "On the Road" and the Restoration of True Discipleship

 

The blind man by the roadside: At first, the blind man was an outcast sitting "by the roadside" begging (v. 35).

A disciple on the road: But after receiving his sight, he was transformed. He glorified God and "followed Jesus" (v. 43).  The one abandoned beside the road became a true disciple who walked the way of Jesus—the way of the cross.

 

The message: Through this event, Luke's Gospel suggests that although the disciples are presently spiritually blind and unable to understand, they too will eventually have their spiritual eyes opened by Jesus' grace, just as the blind man did, and only then will they truly walk the path of discipleship (Internet).

 

(i)       Here I am especially drawn to the statement: "Jesus opens one's eyes not through knowledge itself, but through earnest faith that acknowledges one's own misery and seeks the Lord's mercy."  As I reflect on these words, I meditate on the blind man's cry: "Jesus, Son of David, have mercy on me!" (v. 38), and how, despite opposition, he cried out even more loudly: "Son of David, have mercy on me!" (v. 39).  In particular, I am also reminded of the tax collector who went up to the temple and prayed: "Standing far off, he would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'" (v. 13).

 

·        The blind man and the tax collector in Luke 18 are like spiritual twins, each demonstrating what true faith looks like when it receives the Lord's mercy.  Luke intentionally places these two figures side by side to show that they possessed the secret of the kingdom of God that the self-righteous (the Pharisees and even the disciples) failed to see.  The following is AI's summary of the remarkable similarities and spiritual significance of their prayers (Internet):

 

a.      "Have Mercy on Me" — An Attitude That Seeks Nothing but Mercy

 

The same confession of the heart: The tax collector's prayer ("God, be merciful to me," v. 13) and the blind man's cry ("Have mercy on me," vv. 38–39) both express, in the original language, the same spiritual bankruptcy—a complete dependence upon the Lord's mercy and compassion.

Acknowledging one's own misery: The tax collector acknowledged that he was such a sinner that he was not even worthy to lift his eyes toward heaven.  Likewise, the blind man acknowledged that he was utterly helpless and incapable of opening his own eyes.

 

The condition for salvation: The Lord works not through human righteousness or intellectual achievement, but in those who confess, "I can do absolutely nothing by my own strength."  It is in such desperate dependence that He acts.

 

b.      Earnestness That Breaks Through Every Obstacle

 

The blind man's perseverance: When the blind man cried out, those walking ahead rebuked him and ordered him to be silent (v. 39).  In that society, the voice of a blind beggar was regarded as nothing more than an annoyance. Yet he cast aside all concern for his dignity and cried out even louder.

 

The tax collector's perseverance: The tax collector stood "far off" (v. 13), acutely feeling the condemning stares and rejection of those around him.  Yet he refused to be discouraged by their judgment. Instead, he poured out the cry of his soul to God alone while beating his breast.

 

c.      The Great Reversal Recognized by God

 

The tax collector's outcome: Jesus declared that it was the tax collector, not the Pharisee, who "went down to his house justified" (v. 14). 

 

The blind man's outcome: Jesus declared to the blind man, "Your faith has saved you." (v. 42), and immediately opened his eyes.

 

Luke's central message: Ultimately, the central truth running throughout Luke 18 is found in verse 14: "For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted."  Because both the tax collector and the blind man humbled themselves completely, they received the highest commendation from the Lord.

 

Although the disciples walked alongside Jesus, they remained spiritually blind because they were seeking positions of greatness (cf. Mk. 10:35–40).  In contrast, the tax collector and the blind man were able to encounter the Lord rightly because they recognized the depth of their own misery (Internet).

 

(2)   In addition, as I read and meditated on today's passage, Luke 18:35–43, in the Korean Bible, I became interested in comparing it with its parallel accounts of the healing of the blind man in Matthew 20:29–34 and Mark 10:46–52.

 

(a)    The parallel accounts of the healing of the blind man at Jericho recorded in the three Gospels may be compared as follows (Internet):

 

1.      Differences in the number and identity of the blind men

 

While Luke (18:35) and Mark (10:46) record the healing of one blind man, Matthew (20:30) specifically states that there were two blind men.  In particular, Mark is the only Gospel that explicitly identifies the blind man by name as Bartimaeus, the son of Timaeus, thereby emphasizing the historical identity of the individual.

 

2.      Differences in the timing and location of the event

 

Regarding the point at which Jesus passed through Jericho, Luke records that the event occurred as Jesus was approaching (entering) Jericho.  By contrast, Matthew and Mark describe the miracle as taking place as Jesus was leaving (departing from) Jericho, revealing a difference in the chronological and geographical perspective of the event.

 

3.      Differences in the manner of healing and the blind men's immediate response

 

When Jesus healed the blind man, Luke and Mark record that He opened his eyes simply by declaring, "Your faith has saved you."  However, Matthew specifically records that Jesus, moved with compassion, physically touched their eyes before healing them.

Their responses after receiving healing also differ slightly. Mark uniquely adds the vivid detail that the blind man, upon hearing Jesus call him, threw aside his cloak—his most valuable possession—and sprang to his feet.

 

Nevertheless, all three Gospels conclude by emphasizing that immediately after receiving their sight, they followed Jesus, highlighting the theme of true discipleship (Internet).

 

(i)     At this point I began to wonder, "What lesson are we supposed to learn from these differences?"

 

·        "The differences among the three Gospel accounts are not merely discrepancies in the record.  Rather, they contain the rich and multifaceted spiritual lessons that the Holy Spirit intended to communicate through each Gospel writer.  From these differences, we should embrace three important lessons:

 

1.    The decision to throw away one's only possession—the cloak (Mark: Commitment and Repentance)

 

Content: As soon as Bartimaeus heard that Jesus was calling him, he threw aside his cloak and jumped up.  For a blind beggar in those days, the cloak served as his blanket at night and as the means of collecting alms during the day.  It was essentially his entire worldly possession and means of livelihood.

 

Lesson: To receive the Lord's mercy and salvation, we must make an immediate and wholehearted decision to abandon the worldly securities and former way of life to which we have been clinging.

 

2.   The love that personally touches the eyes (Matthew: Compassion and Identification)

 

Content: In Matthew's account, Jesus did not merely speak a word. Moved with compassion, He personally touched their eyes.  This meant that He willingly laid His hands on people who were considered ceremonially unclean in that society.

Lesson: The Lord is not One who merely watches our misery from a distance.  Just as He responded to the tax collector who beat his breast and to the blind men who cried out to Him, He is the personal God of love who touches our wounds, comforts our pain, and enters into our suffering.

 

3.    The continuity of grace—whether entering or leaving Jericho (Luke, Matthew, and Mark: Grace That Never Stops)

 

Content: Luke says Jesus was entering Jericho, while Matthew and Mark say He was leaving it.  This suggests that throughout His entire journey through Jericho, Jesus continually listened to the cries of blind and marginalized people.

 

Lesson: The Lord's work of salvation is not a one-time event.  While we sit by the roadside in the miserable condition of sinners, the Lord comes into our lives, remains with us, and continues to pour out His grace even until He departs.

 

Ultimately, the differences among the three Gospels converge into one rich truth: The Lord is the One who personally touches our pain (Matthew); we must leave behind our former life—precious though it may seem—and come to Him (Mark); and throughout the entire journey of our lives, the Lord continually extends His grace (Luke)" (Internet).

 

(3)   Afterward, as I read and meditated on today's passage, Luke 18:35–43, in the Greek New Testament, several Greek words particularly captured my attention.

 

(a)    The first word is "Ἰεριχώ" (Ierichō, "Jericho") (Lk. 18:35).

 

(i)       The reason this word caught my attention is that I wondered, "Why did Luke specifically mention 'Jericho'?"

 

·        Luke's deliberate mention of the place name 'Jericho' (Ἰεριχώ) carries profound redemptive-historical, geographical, and theological significance.  Artificial intelligence has summarized three major reasons why Luke intentionally included Jericho within the context of his Gospel (Internet):

1.    The final gateway on the way to Jerusalem—the Cross

 

Geographical significance: Jericho was the last major city before Jerusalem and the final stop that travelers had to pass through on their ascent to the holy city.

 

Redemptive-historical significance: In the immediately preceding passage (vv. 31–33), Jesus told His disciples that the Son of Man would go up to Jerusalem, be delivered over to the Gentiles, be killed, and rise again on the third day.  By mentioning Jericho, Luke declares that Jesus had reached the final and most urgent stage before proceeding directly to the cross to accomplish humanity's salvation.

 

2.    A spiritual contrast with the Old Testament fall of Jericho

 

Jericho in the Old Testament: When Israel, led by Joshua, entered the Promised Land, Jericho was the first and seemingly impregnable fortified city they encountered. As God's people shouted, its walls collapsed.

 

Luke's theological arrangement: As Jesus approached Jericho, a blind man cried out to the Messiah.  Through that cry of faith, the walls surrounding his spiritual and physical blindness came crashing down, and the kingdom of God broke into his life.  Just as the Old Testament Jericho fell through the military shout of God's people, the New Testament Jericho witnesses Satan's stronghold being shattered through the believing cry of a broken and needy sinner.

 

3.    The climactic place of salvation for the marginalized in Luke's Gospel

 

A distinctive geographical emphasis in Luke: Luke gives Jericho much greater prominence than the other Gospel writers.  The setting of the Parable of the Good Samaritan (Luke 10) is the road to Jericho, and immediately after today's account of the healing of the blind man, Luke records the salvation of Zacchaeus, the chief tax collector of Jericho (Luke 19).

 

Why this location was chosen: Although Jericho was a religious city where many priests and Levites lived, the people who received salvation and divine commendation there were not the religious elite but rather a blind beggar sitting by the roadside and a chief tax collector despised as a traitor.  Through Jericho, Luke most dramatically fulfills the central theme of his Gospel: "For the Son of Man has come to seek and to save that which was lost." (Lk. 19:10)

 

Ultimately, through this single word, 'Jericho,' Luke vividly portrays the heart of the Good Shepherd, who, even as He was on His way to Jerusalem to shed His blood in sacrificial love, continued until the very last moment to seek out one abandoned soul by the roadside and open his eyes (Internet).

 

(b)   The second word is “ἐπαιτῶν” (epaitōn) (“begging”) (Lk. 18:35).

 

(i)    This word is very powerfully connected with the tax collector's prayer, which we previously meditated on, as well as Luke's emphasis on the theology of material possessions in the Kingdom of God.  The following is an AI-generated summary (from the Internet) of the word's specific meaning, its usage within the Gospel of Luke, and its spiritual significance (Internet):

 

1.      The specific meaning of “ἐπαιτῶν” (epaitōn)

 

This word is the present participle of the verb ἐπαιτέω (epaiteō).

 

Etymology: It is formed from the prefix ἐπί (epi), meaning "upon" or "with emphasis," combined with αἰτέω (aiteō), meaning "to ask" or "to request."

 

Nuance: It does not simply mean asking for something.  Rather, it describes persistently and desperately clinging to someone, begging with complete dependence after acknowledging one's absolute lack and helplessness.  It vividly portrays a condition of extreme poverty and dependence in which one would literally starve to death without another person's mercy.

 

2.      Its usage and meaning in the Gospel of Luke

Remarkably, throughout the entire New Testament, the word ἐπαιτέω appears only twice, and both occurrences are found exclusively in the Gospel of Luke.

 

The first occurrence: Luke 16:3 (The Parable of the Unjust Steward)

 

Context: After wasting his master's possessions and facing dismissal, the steward says to himself: "My master is taking away my stewardship. What shall I do? I am not strong enough to dig, and I am ashamed to beg (ἐπαιτεῖν, epaitein)."

 

Meaning: Here, begging represents the most humiliating and degrading condition imaginable from a worldly perspective.  People of the world are ashamed to admit their helplessness and depend upon others.

 

The second occurrence: Luke 18:35 (Today's passage: The Blind Beggar of Jericho)

 

Context: "As Jesus drew near to Jericho, a blind man was sitting by the roadside begging (ἐπαιτῶν, epaitōn)."

 

Meaning: What the steward in chapter 16 was too ashamed to do, this blind man was actually doing every day by the roadside simply to survive physically.

 

3.      The remarkable spiritual connection between these two passages

 

It is no coincidence that Luke deliberately places this distinctive word in chapters 16 and 18.  Through the connection between these two accounts, we learn two profound spiritual lessons.

 

①     What the world considers "shameful begging" becomes, spiritually, "the doorway to salvation."

 

The steward in chapter 16 was ashamed (αἰσχύνομαι) to beg because of worldly pride.  By contrast, as soon as the blind man in chapter 18 heard that the Lord was passing by, although the crowd rebuked him and told him to be quiet because he was making too much noise, he ignored all shame and cried out all the more loudly, engaging in spiritual begging by pleading for mercy.  This perfectly corresponds to the tax collector whom we previously meditated upon, who beat his breast and declared his spiritual bankruptcy before God by praying, "God, be merciful to me."  In other words, he confessed, "I am nothing," and desperately clung to God's mercy.  The world considers begging from others disgraceful. But in the Kingdom of God, those who acknowledge themselves to be spiritually blind sinners and cling to nothing except the Lord's mercy like beggars are the ones who receive salvation.

 

②     The transition from physical begging (Alms) to spiritual begging (Mercy)

 

Originally, the blind man sat beside the road begging (ἐπαιτῶν), hoping to receive a few coins from passersby.  However, the moment he heard that Jesus of Nazareth was passing by, his begging changed to an entirely different level.  No longer did he ask for money.  Instead, he cried out to Jesus, "Have mercy on me (ἐλέησόν με)," thus transforming his begging into spiritual begging for the opening of the eyes of his soul. 

 

When he threw aside his cloak—the very means by which he carried out his material begging—and longed solely for the mercy of Jesus Christ, his entire life was transformed from that of a roadside beggar into that of a disciple walking in the way of Jesus.

 

In summary, through the word ἐπαιτῶν ("begging"), Luke reveals the paradox of the Gospel: only those who willingly acknowledge their utter misery and helplessness—the very things the world tries to hide in shame—and who cling to the Lord's mercy with almost shameless desperation will truly have their spiritual eyes opened (Internet).

 

·        At this point, I am reminded that we Christians need to possess a spiritually hungry spirit. In biblical terms, this is "poverty of spirit" (Mt. 5:3).

 

-        The blind man standing before Jesus embodied the very pinnacle of this spiritually hungry, tearful longing.  The following is an AI-generated explanation (from the Internet), connecting this truth with the gospel (Internet):

 

a.    The most terrifying disease: Spiritual fullness

 

The tragedy of the church in Laodicea: In Revelation 3, the Lord rebuked the church that proudly considered itself rich and lacking nothing, saying, "You do not realize that you are blind and naked."

 

The condition of the disciples: Although the disciples constantly ate and drank with Jesus and were intellectually well-fed, they remained spiritually obese, unable to understand anything when confronted with Jesus' teaching about the cross.

 

Spiritual lesson: The moment I imagine myself to be spiritually rich, I lose my hunger for the Lord's mercy, and my spiritual eyes begin to grow blind.

 

b.   "Poverty of spirit" is a declaration of spiritual bankruptcy

 

The first beatitude: Jesus proclaimed the very first qualification for the Kingdom of God: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Mt. 5:3).

 

The spirit of a beggar: Here, the word "poor" (πτωχός, ptōchos) does not merely refer to someone who lacks a little.  Rather, like today's word ἐπαιτῶν (epaitōn), it describes someone in such complete destitution that he cannot survive even one second without another person's absolute help.

Spiritual lesson: The Christian's hungry spirit is a holy form of begging that daily confesses, "Lord, I am a sinner and I am blind. If I do not eat today's meal of Your grace, I will starve to death."

 

c.   Hunger that overcomes shame produces miracles

 

A person whose pride and concern for appearances remain alive can never become spiritually hungry.  The steward in Luke 16, who said, "I am ashamed to beg," ultimately relied upon his own cleverness to secure his future.

 

By contrast, the blind beggar by the roadside and the tax collector beating his breast were so spiritually famished that they had no luxury of worrying about appearances.  No matter how much the people rebuked or ridiculed them, they could break through their shame and cry, "Have mercy on me!"  The driving force behind such cries was precisely their hungry spirit.

 

When we possess this poverty of spirit that says, "Jesus, I am a spiritual beggar who hungers daily for Your mercy," our spiritual eyes are finally opened more and more each day, enabling us to follow the Lord's way faithfully (Internet).

 

(c)    The third word is “ἐπυνθάνετο” (epynthaneto) ("he was asking") (Lk. 18:36).

 

(i)      The reason this word caught my attention is that the blind man did not ask only once or twice.  Rather, he repeatedly and persistently kept asking. Is this not the very thirst of one who possesses poverty of spirit?

 

·        The tense of ἐπυνθάνετο vividly demonstrates that the blind man did not casually ask once or twice and then stop.  Rather, he continually, repeatedly, and persistently kept asking until he discovered the answer. This is the very essence of a spiritually hungry spirit—a heart that is poor in spirit.  The following is an AI-generated explanation (from the Internet) of the Greek significance and spiritual meaning contained in this word (Internet):

1.    The persistence conveyed by the Greek Imperfect Tense

 

Grammatical insight: ἐπυνθάνετο (epynthaneto) is the imperfect tense of the verb πυνθάνομαι (pythanomai), meaning "to ask" or "to inquire."

 

Meaning: In Greek, the imperfect tense does not describe a single completed action in the past.  Rather, it portrays an action that was repeated, continuous, and ongoing.

 

The vivid scene: As the blind man heard the noise of the large crowd passing by, he did not merely ask one person casually, "What's happening?"  Instead, from his marginalized position, desperately trying not to remain excluded, he grabbed the garments of one passerby after another, continually demanding answers: "What is this noise? What in the world is happening?!"

 

2.    Poverty of spirit (the spiritually hungry mindset) produces a holy persistence

 

The blind man's persistence: For a blind man, the sound of many footsteps would have been both terrifying and intensely intriguing.  Had he been spiritually complacent and satisfied, he might have said, "It probably has nothing to do with me."  Instead, because he was spiritually hungry, he kept asking until he obtained the information.

 

Connection with the tax collector beating his breast: Earlier, when we meditated on the tax collector praying in the temple (v.13), the verb describing his beating his breast (ἔτυπτεν, etypten) is likewise in the imperfect tense.  The tax collector did not strike his chest only once.  Rather, he repeatedly struck his breast— thump... thump... thump... continually expressing repentance until he obtained the Lord's mercy.

 

Spiritual lesson: Those who truly possess poverty of spirit demonstrate a holy persistence and holy obsession in seeking the Lord's grace.  Their actions and prayers are not momentary or occasional.  They continue repeatedly until the Lord answers.

3.    The Kingdom of God opens to those who persistently ask

 

When the blind man kept persistently asking (v.36), someone finally gave him the decisive answer: "Jesus of Nazareth is passing by" (v.37).  The moment he heard this answer, his persistence shifted from asking questions to crying aloud: "Have mercy on me!"

 

Even though those around him rebuked him for making too much noise (v.39), he never stopped but cried out all the more loudly, continuously, as the imperfect tense suggests.

 

Jesus declared of this very persistence, "Your faith has saved you" (v.42).  The faith Jesus saw in the blind man was not lifeless knowledge.  It was a living, breathing hungry spirit that kept moving, asking, and crying out until his eyes were opened.

 

The Gospel belongs to those who are spiritually hungry enough to seize hold of the Lord's garment and continually plead, "Lord, speak to me.  Lord, reveal Yourself to me (Internet).

 

(ii)      I also wanted to compare this word “ἐπυνθάνετο” (epynthaneto) ("he kept asking") in verse 36 with “ἐπηρώτησεν” (epērōtēsen) ("He asked") in verse 40.

 

1.      The lexical meanings and tense differences between the two words

 

Verse 36: ἐπυνθάνετο (epynthaneto) — the blind man's question

 

Root verb: πυνθάνομαι (pythanomai)

 

Tense: Imperfect

 

Key nuance: Persistently questioning until information is obtained.

 

Verse 40: ἐπηρώτησεν (epērōtēsen) — Jesus' question

 

Root verb: ἐπερωτάω (eperōtaō)

 

Tense: Aorist

 

Key nuance: Asking one decisive question with a specific purpose.

 

2.      The nature of each word and their spiritual implications

 

①     Verse 36 — epynthaneto: Humanity's persistent search for information

 

Meaning: The verb πυνθάνομαι does not simply mean asking someone a question.  It carries an investigative, almost judicial nuance of carefully inquiring or examining facts, much like an investigator seeking the truth.

 

Spiritual message: As we previously observed, because the imperfect tense is used, the blind man continually seized people's garments, asking repeatedly, "What is this noise? What is happening?" until he discovered the truth.  This illustrates the desperate striving of a heart that is poor in spirit and longs for God's grace.

 

②     Verse 40 — epērōtēsen: The Lord's personal and purposeful question

 

Meaning: The verb ἐπερωτάω combines the prefix ἐπί ("upon") with ἐρωτάω ("to ask") and means to ask forcefully, requiring a clear response.  In Greek contexts, it is often used when someone in authority asks a question in order to discern another person's true intention and call for a decisive response.

 

Grammatical beauty: This verb appears in the aorist tense.  Breaking through the continual noise of the disciples and the crowd rebuking the blind man, Jesus stopped (σταθεὶς), commanded that the blind man be brought near, and then asked one single, decisive, majestic question.

 

Spiritual message: Jesus already knew that the blind man desired to receive his sight.  Nevertheless, by asking, "What do you want Me to do for you?" (v.41), Jesus sovereignly gave him the opportunity to confess publicly, before the crowd, both his deepest desire and his faith in the Messiah.

 

3.      The great redemptive lesson revealed by the connection between these two words

 

When we follow the progression of these two words, we see a beautiful picture of how human longing meets God's gracious initiative.

 

a.      Humanity's persistent seeking (epynthaneto, v.36): From the most miserable place in society—the roadside—a single soul continually inquired and knocked, longing to discover God's grace.

 

b.      God's decisive response (epērōtēsen, v.40): The Lord did not ignore that persistent spiritual hunger.  Instead, while on His monumental journey toward Jerusalem and the fulfillment of redemptive history, He stopped, turned toward that one soul, and personally asked, "What is it that you desire?"

 

Ultimately, Scripture eloquently teaches through the contrast between these two words that when we persistently inquire after and knock upon the door of the Lord's grace (epynthaneto), the Lord stops in His path, comes to our souls, asks the question of salvation (epērōtēsen), and fundamentally transforms our lives (Internet).

 

(d)   The fourth pair of words is “διαπορευομένου” (diaporeuomenou, “passing by”) (v. 36) and “παρέρχεται” (parerchetai, “is passing by” or “passes by”) (v. 37).  Why did Luke use these two different words?

 

(i)       In Luke 18:36, the word διαπορευομένου (diaporeuomenou), and in verse 37, παρέρχεται (parerchetai), are both translated in many English versions simply as "passing by."  However, this translation makes it difficult to sense the subtle distinction between the two expressions.  When we examine the original Greek carefully, we discover an enormous spiritual contrast between what the blind man perceived and what the crowd reported to him.  According to this AI-generated explanation (Internet), Luke intentionally distinguished these two words for two profound theological and narrative reasons.

         1.   The Difference in the Original Greek Nuances

 

①     Verse 36: διαπορευομένου (diaporeuomenou) — "marching through, passing through thoroughly"

 

Etymology: This present participle combines διά (dia), meaning "through" or "across," with πορεύομαι (poreuomai), meaning "to go," "to travel," or "to journey."

 

Nuance: Rather than merely passing by casually, it portrays a large multitude filling the space and sweeping through with an impressive, overwhelming procession.

 

From the blind man's perspective: Unable to see, the blind man perceived the countless footsteps and the noise of the crowd with his hearing and other senses. He realized, "Something enormous and overwhelming is making its way through the streets of Jericho!"

 

②     Verse 37: παρέρχεται (parerchetai) — "simply passes by"

 

Etymology: This word combines παρά (para), meaning "beside" or "alongside," with ἔρχομαι (erchomai), meaning "to come" or "to go."

 

Nuance: It emphasizes someone simply passing alongside another person without stopping—merely passing by.

 

From the crowd's perspective: The people gave the blind man a cold, matter-of-fact answer: "Jesus of Nazareth is simply passing by you without stopping."

 

2.   Two Spiritual Lessons Luke Teaches by Contrasting These Two Words

 

①     The explosive spiritual hunger created by the crisis of "He is passing by."

 

When the blind man persistently questioned the people, they finally answered, "Jesus is passing by you" (parerchetai).

 

To the blind man, however, this word was like a thunderbolt announcing the crisis of his entire life.  "If I miss this opportunity, the Lord will pass by forever, and I will remain a blind beggar sitting beside this road for the rest of my life."

 

To the crowd, this was merely an ordinary description of someone walking down the road. But to the spiritually poor blind man, the word parerchetai awakened his soul and erupted into the desperate cry of verse 38: "Jesus, Son of David, have mercy on me!"  The fear that the Lord might simply pass him by intensified his spiritual hunger to its highest degree.

 

②     The spiritual blindness of the crowd and the great reversal of the gospel

 

Through his careful choice of words, Luke exposes the crowd's spiritual blindness.  The crowd did not describe Jesus' movement with diaporeuomai, a word suggesting the majestic procession of the Messiah. Instead, they described Him merely as someone who was passing by (parerchetai), as though He were just another traveler walking along the road.  Furthermore, they referred to Him simply as "Jesus of Nazareth" (v. 37), reducing Him to an ordinary man identified only by His hometown rather than recognizing Him as the Messiah.

 

The blind man, however, whose spiritual hunger had been awakened, transformed the crowd's cold statement about "Jesus of Nazareth passing by" into the glorious confession of faith: "Jesus, Son of David!"  He recognized the royal Messiah where the crowd saw only an ordinary traveler.

 

3.   An Interesting Parallel with Mark 6

 

Throughout Scripture, the verb parerchomai ("to pass by") appears in a unique context associated with theophany—the manifestation of God Himself.  In Mark 6:48, when Jesus walked on the sea toward His disciples, Scripture says that He intended to pass by them (parelthein).  This expression echoes important Old Testament events in which God "passed by" Moses (Exodus 33:22) and Elijah (1 Kings 19:11), revealing His divine glory.

 

Thus, Luke's use of this word communicates something profound: The crowd, spiritually blind, thought Jesus was merely walking past them.  In reality, the Creator of the universe was passing before their very eyes.  And the only person who spiritually recognized and seized that glorious visitation was the miserable blind beggar sitting beside the road.  It is both a tragic and magnificent reversal.

 

In summary, Luke beautifully contrasts the overwhelming procession of the crowd (diaporeuomenou) with the desperate awareness that the Lord might simply pass by (parerchetai).  Through this contrast, he perfectly portrays how a poor man in spirit seized the glory of God and received his sight (Internet).

 

(e)    The fifth word is “ἐλέησόν” (eleēson, "have mercy") (vv. 38, 39).

 

(i)      This word serves as the key that unites the tax collector's prayer we previously studied ("Have mercy on me," v. 13) with the blind man's cry in today's passage (vv. 38–39).  According to this AI-generated summary (Internet), the profound etymological meaning of this word, its perfect connection with the tax collector's prayer, and its spiritual lessons may be understood in three ways.

 

1.      The Specific Meaning of "ἐλέησόν" (Eleēson)

 

This is the aorist imperative of the verb ἐλεέω (eleeō), meaning "to show mercy," "to have compassion," or "to extend pity."

 

Its legal and theological nuance: It is the word used by a criminal standing before a judge after receiving a death sentence. Having no defense whatsoever, he can only plead for the judge's mercy: "Please spare my life!"

 

The significance of the aorist imperative: In Greek, the aorist imperative expresses an urgent plea for immediate, decisive action.  The blind man was not saying, "Lord, someday, if You have an opportunity, please show mercy."  Rather, he cried, "Lord, if You do not save me right now, I am utterly finished!"

 

2.      The Perfect Union of the Tax Collector's "Hilaskomai" and the Blind Man's "Eleeō"

 

Spiritually, the tax collector's prayer in verse 13 and the blind man's prayer possess exactly the same depth.  Comparing the Greek expressions reveals Luke's grand redemptive picture.

 

The tax collector's prayer (Lk. 18:13): ἱλάσθητί μοι (hilastheti moi)

 

Although translated "Have mercy on me," the verb is ἱλάσκομαι (hilaskomai).  This word refers to the mercy seat covering the Ark of the Covenant, where blood sacrifices made atonement for sin.  The tax collector recognized himself as a completely guilty sinner and pleaded for God's legal forgiveness through atonement.

 

The blind man's prayer (Lk. 18:38–39): ἐλέησόν με (eleēson me)

 

The blind man, on the other hand, recognized himself as utterly helpless and incapable of saving himself.  He pleaded for the Messiah's personal mercy and compassionate deliverance.

 

Their spiritual relationship:

The salvation of the kingdom of God reaches its fullness where these two confessions meet: the person who, like the tax collector, admits he is a sinner deserving death and seeks atonement; and the person who, like the blind man, confesses that he is utterly powerless and depends entirely upon God's mercy.  Upon such hearts, God's saving grace descends.

 

Through these two individuals, Luke clearly demonstrates to whom the true entrance into God's kingdom is opened—not to the self-righteous Pharisee nor to the disciples seeking positions of honor.

 

3.      "Eleēson": The Final Destination of the Poor in Spirit

 

The blind man had already persistently questioned the crowd (epynthaneto).  When he realized that Jesus might simply pass by (parerchetai), he abandoned all pride and shame and cried out in spiritual begging (epaitōn): "Eleēson! Have mercy on me!"

 

This confession eventually became the foundation of Christianity's oldest liturgical prayer: Kyrie eleison — "Lord, have mercy."  For those who possess no worthiness of their own, this cry—"Eleēson"—remains the only password by which we may approach God's throne of grace each day (Internet).

 

(f)    The sixth word is “θέλεις” (theleis, "do you desire?" or "do you want?") (Lk. 18:41).

 

(i)       This word gives the specific content of Jesus' sovereign question in verse 40 ("He asked him") and reveals Christ's loving confirmation of the blind man's spiritual hunger.  According to this AI-generated summary (Internet), the word teaches three important truths.

 

1.      The Meaning of "θέλεις" (Theleis)

 

This is the present indicative, second-person singular form of θέλω (thelō), meaning "to desire," "to will," or "to intend."

 

A matter of deliberate will: Greek distinguishes between βούλομαι (boulomai), which often expresses a wish or preference, and θέλω (thelō), which emphasizes determined intention and volitional choice.

 

Jesus was not asking, "Do you vaguely hope that something good might happen?"  Rather, He was asking, "What are you choosing with your entire will and being to ask of Me?"  He was drawing out the deepest desire of the man's heart.

 

2.      "What Do You Want?"—An Invitation That Honors Human Personhood

 

Jesus already knew perfectly well that the blind man wanted to receive his sight.  Nothing could have been more obvious.  Yet instead of immediately healing him, Jesus asked, "What do you want Me to do for you?"

 

The contrast with the world: The world saw a roadside beggar.  People either tossed him a few coins or rebuked him for making too much noise (v. 39).  No one treated him as a person whose voice mattered.

 

Christ's personal treatment: Jesus, however, treated him not as a beggar but as someone worthy of conversation.  He honored his dignity and gave him the opportunity publicly to confess his faith before the crowd.

 

3.      The Precise Aim of Spiritual Hunger

 

This question also tested and confirmed the true direction of the blind man's spiritual longing.

 

He did not respond, "Please give me some money."  Nor, "Please provide me with a better place to beg."

 

Instead, he answered with perfect precision: "Lord, I want to receive my sight."  His request reached beyond temporary relief to the deepest need of his life—the removal of darkness itself.

 

His persistent questioning (epynthaneto), his willingness to beg (epaitōn), and his poverty of spirit finally blossomed into a magnificent confession of faith centered upon the Messiah.

 

In summary, Jesus' question, "Theleis?" ("What do you desire?"), is His gracious and powerful personal invitation to those who cry out to Him in spiritual poverty: "I know your hunger. Now tell Me the deepest salvation you truly desire (Internet).

 

·        As I meditated on this word, I was reminded of the word "desire" (θέλειν, thelein) in Philippians 2:13.  Jesus' question in Luke 18:41—"θέλεις" ("Do you desire?")—and Paul's statement in Philippians 2:13 about God producing our "desire" come from exactly the same Greek root.  According to this AI-generated explanation (Internet), this remarkable connection teaches three profound truths.

 

a.    The Same Greek Root: God Produces the Desire Within Us

 

A look at the Greek text of Philippians 2:13 confirms the accuracy of your insight: “For it is God who works in you, both to will [θέλειν (thelein)] and to work for His good pleasure.”

 

Word Correspondence: The word for “desire” in Philippians is derived from the same verb—*thelō*—as the word for “want” (*theleis*) found in the Gospel of Luke.

 

Spiritual Message: The earnest desire (thelō) that arose in the blind man’s heart—the plea, “I want to see”—did not actually originate with the man himself.  It was made possible because Jesus—who is God and was journeying toward the Cross—had first planted a holy hunger and desire (*thelein*) for salvation within the man’s impoverished soul.

 

b.    The Mysterious Meeting of Human Longing and Divine Sovereignty

 

The convergence of these two passages perfectly illustrates how the deepest mysteries of the life of faith—God’s sovereignty and human free will—work in tandem.

 

God’s Work (Phil. 2:13): To fulfill His good pleasure, God first awakens within our hearts a holy hunger and desire (thelein)—not for worldly passions, but a longing to have our spiritual eyes opened.

 

The Lord’s Personal Inquiry (Lk. 18:41): Then, the Lord comes to us and personally asks, “Do you truly desire—with your own will (theleis)—the very desire I have planted within you?”

 

The Outcome: Clinging tenaciously to the desire the Lord had planted—much like a persistent beggar (epaitōn)—the blind man answered the Lord’s question precisely; ultimately, he received his sight in accordance with that desire and fulfilled “God’s good pleasure” by glorifying Him.

 

c.     A Great Comfort for Believers Today

 

There are times in our lives when, like the tax collector, we beat our breasts in wretchedness, or like the blind man, we cry out persistently for mercy amidst spiritual darkness.  According to the connection we have contemplated, that very cry and thirst is the most powerful evidence that God is already at work within us.

 

That "poor spirit"—the state of feeling spiritually hungry and desiring the Lord’s mercy (eleēson)—is not a product of my own will; rather, it is a holy ember (a desire, or thelō) planted within my soul by God to accomplish His own purpose.

 

In short, the truth proclaimed by Paul in Philippians—that God places a desire (thelō) in our hearts—finds its perfect, real-life demonstration in the account from Luke 18, where Jesus heals the blind man after asking, "What do you want (thelō)?"

 

(g)   Finally, the seventh word is “σέσωκέν” (sesōken, "has saved you") (Lk. 18:42).

 

(i)       This word proclaims how all the misery, spiritual hunger, and persistent crying out that we have considered ultimately find their fulfillment in Jesus Christ.  According to this AI-generated explanation (Internet), its meaning may be understood in three dimensions.

 

1.      The Eternal Assurance Contained in the Perfect Tense

 

Sesōken (σέσωκέν) is the perfect active indicative, third-person singular of σῴζω (sōzō), meaning "to save," "to heal," or "to deliver."  The Greek perfect tense does not merely describe a completed event in the past.  Rather, it emphasizes that an action completed in the past continues with abiding results into the present and the future.

 

The significance of Jesus' declaration: When Jesus said, "Your faith has saved you," He was not merely announcing temporary physical healing.  He was declaring: "The salvation accomplished through your faith has been completed, and its results and blessings are permanently secured for your eternal future."

 

2.      The Perfect Union of Physical Healing and Spiritual Salvation

 

The Greek verb sōzō is uniquely used in Scripture for both:

 

                    physical healing and deliverance from danger;

                    eternal salvation from sin and death.

 

When the blind man asked to have his sight restored, Jesus did not simply say, “May your eyes be opened”; instead, He used the word ‘sesōken’—a term encompassing both body and soul.  By doing so, He proclaimed a holistic salvation: the man was not merely healed of the physical ailment of blindness, but his entire being—heart and soul—received the forgiveness of sins and became part of the Kingdom of God.

 

The declaration made earlier regarding the tax collector—who beat his breast in the temple, prayed, “Have mercy on me,” and “went home justified” (v. 14)—was fulfilled in the same way for this blind man through the declaration: “Your faith has saved (sesōken) you.”

 

3.      The Final Reward and Great Reversal of Spiritual Hunger

 

This seventh word—sesōken—is the perfect destination toward which every Greek word we have studied today has been leading.  When connected together, they reveal God's drama of salvation.

 

a.      Jesus arrived near Jericho (Ἰεριχώ), the final gateway before His journey to Jerusalem and the cross.

 

b.      There sat a blind beggar (ἐπαιτῶν) beside the road, one of the most miserable people in the world, begging merely to survive.

 

c.      Hearing the overwhelming procession of the crowd (διαπορευομένου), he persistently questioned the people (ἐπυνθάνετο) so that he would not miss this opportunity of grace.

 

d.      When they told him that "Jesus of Nazareth is simply passing by" (παρέρχεται), the crisis awakened him. Casting away all shame, he began his spiritual begging by crying, "Eleēson (ἐλέησόν)—Have mercy on me!"

 

e.      Jesus stopped, asked him directly (ἐπηρώτησεν), and challenged him: "What do you truly desire?" (θέλεις)  In reality, this desire had already been planted in his heart by God Himself (θέλειν).

 

f.       When the blind man answered with focused faith, "Lord, I want to receive my sight," Jesus finally pronounced the glorious conclusion: "Sesōken (σέσωκέν)—Your faith has saved you completely and forever."

 

As a result, the man who had once been abandoned beside the road, begging without significance, now received his sight, glorified God, and followed Jesus as a true disciple (v. 43).

 

Concluding Meditation:

The seven Greek words we have carefully examined in Luke 18 under the illumination of the Holy Spirit together form a perfect map of salvation, showing how the poor in spirit—those possessing a holy spiritual hunger—receive the Lord's mercy and ultimately enter into eternal salvation.

 

Unlike the disciples, who were spiritually satisfied with themselves and therefore failed to understand Jesus' teaching about the cross (v. 34), this blind beggar clung to Christ from the lowest place of human misery and ultimately received the Lord's assurance: "Your faith has saved you."  His example stands before us today as both a profound conviction and a powerful challenge for everyone who follows Christ (Internet).