Understanding the Disciples' Lack of Understanding in Luke 18
Luke 18:34 describes the disciples' profound lack of comprehension regarding Jesus's prophecy of his suffering and death: "But the disciples did not understand any of these things. The meaning was hidden from them, and they did not comprehend what He was saying" (BSB) [1]. This statement concludes a passage where Jesus explicitly foretells his journey to Jerusalem, his betrayal, suffering, mockery, scourging, crucifixion, and resurrection on the third day [1].
This particular instance of the disciples' misunderstanding is situated within a broader narrative in Luke 18 that includes several parables and encounters. The chapter begins with the parable of the persistent widow, emphasizing the need for fervent prayer [11]. This is followed by the parable of the Pharisee and the tax collector, which highlights humility in prayer [11]. Jesus then welcomes little children, rebuking his disciples for scolding the parents who brought them, illustrating that children, despite their lack of social status, are models for entering the kingdom of God [10, 11]. Immediately preceding the prophecy of his passion, Jesus interacts with a rich ruler who is unwilling to give up his possessions to follow Christ [11]. This sequence of events underscores themes of humility, faith, and the radical demands of discipleship, setting a context where spiritual understanding is often contrasted with worldly perspectives.
The disciples' inability to grasp Jesus's words about his impending suffering is not an isolated incident in the Gospels. The Tyndale House commentary on Mark 6:52 notes that the disciples were "often slow to understand," and their "eyes were blinded to the truth until after the resurrection" [5]. This dullness is attributed not to a lack of opportunity to believe, as they had witnessed many miracles, but to a hardness of heart, a characteristic often associated with Jesus's opponents [6]. However, this hardness was not permanent; their hearts would later be softened, leading to understanding after the resurrection [6]. Adam Clarke, in his commentary on Luke 18:34, explains that despite Jesus's clear information, the disciples "could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would" [4]. Their expectation of a conquering Messiah likely conflicted with the idea of a suffering servant, making Jesus's words difficult to reconcile with their preconceived notions.
The phrase "the meaning was hidden from them" (Luke 18:34 BSB) suggests a divine element in their lack of comprehension [1]. This concept of hidden understanding appears elsewhere in scripture. For instance, Ephesians 4:18 speaks of those "Having their understanding darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardnesse of their heart" (Geneva 1599) [2]. While the Ephesians passage refers to those alienated from God, the disciples' situation is different in that their understanding is temporarily obscured, rather than completely darkened by spiritual ignorance. Augustine, in his Homilies on John, distinguishes between those who hold faith as a "milk-draught" and those who perceive it as "solid food," suggesting different capacities for understanding spiritual truths [7]. He also discusses the idea that some are prevented from understanding so that they might be converted and have their sins forgiven, citing the Savior's words: "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them" [9].
John Calvin, in his Institutes of the Christian Religion, acknowledges that faith is often "implicit" while believers are "pilgrims in the world," meaning that "many things are hidden from us" and that "involved in the mists of error, we attain not to all" [8]. This perspective aligns with the disciples' experience, where full understanding is a process, not an immediate state. The disciples' ignorance here is not presented as a moral failing in the same way that "ignorance of God" is described in Torrey's Topical Textbook as leading to error, idolatry, and alienation from God [3]. Instead, it is a temporary state, part of their spiritual journey and development.
The disciples' difficulty in understanding Jesus's prophecies about his suffering is a recurring motif in the Gospels. For example, in Mark 9:32, after Jesus again predicts his passion, it is noted that "they did not understand what he meant and were afraid to ask him about it" (NIV). This pattern highlights the profound challenge these predictions posed to their worldview and expectations of the Messiah. Their eventual understanding, as noted by Tyndale House, would come after the resurrection, when their hearts were softened and they could grasp the full implications of Jesus's mission [6]. This post-resurrection illumination is crucial for their future role as apostles, enabling them to preach the Gospel with clarity and conviction. The narrative of the disciples' initial incomprehension thus serves to underscore the radical nature of Jesus's mission and the transformative power of the resurrection in revealing its true meaning.
Sources
- Luke “Luke 18:34 (BSB) — But the disciples did not understand any of these things. The meaning was hidden from them, and they did not comprehend what He was saying.”
- Ephesians “Ephesians 4:18 (Geneva1599) — Hauing their vnderstanding darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardnesse of their heart:”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Ignorance of God — Ignorance of Christ is -- Joh 8:19. Evidenced by Want of love. -- 1Jo 4:8. Not keeping his commands. -- 1Jo 2:4. Living in sin. -- Tit 1:16; 1Jo 3:6. Leads to Error. -- Mt 22:29. Idolatry. -- Isa 44:19; Ac 17:29,30. Alienation from God. -- Eph 4:18. Sinful lusts. -- 1Th 4:5; 1Pe 1:14. Persecuting saints. -- Joh 15:21; 16:3. Is no excuse for sin -- Le 4:2; Lu 12:48. The wicked, in a state of -- Jer 9:3; Joh 15:21; 17:25; Ac 17:30. The wicked choose -- Job 21:14; Ro 1:28. Punishment of -- Ps 79:6; 2Th 1:8. Ministers should Compassionate those in. -- ”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 18:34: They understood none of these things - Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him as he here intimates they would.”
- Luke (Protestant academic) “Tyndale House on Luke 9:45: 9:45 Its significance was hidden from them: The disciples were often slow to understand, partly because their eyes were blinded to the truth until after the resurrection (see study note on Mark 6:52).”
- Mark (Protestant academic) “Tyndale House on Mark 6:52: 6:52 The account ends with a comment about the disciples’ dullness. It was not from lack of opportunity to believe in Jesus—they had witnessed the miracle of the loaves and many other miracles—but because their hearts were too hard, usually a quality of Jesus’ opponents (e.g., 3:5; see also 8:17, 21; 9:32). Later their hearts would be softened, and they would understand (Luke 24:44-49; John 12:16; 13:7).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER XVI. 12, 33 (continuea). (part 2): to the Jews a stumbling-block, and to the Gentiles foolishness; and to those who are called, both Jews and Greeks, the power of God, and the wisdom of God;"(1) but to the carnal, as babes who held it only as a matter of faith, and to the spiritual, as those of greater capacity, who perceived it as a matter of understanding; to the former, therefore, as a milk-draught, to the latter as solid food: not that the former knew it in one way out in the world at large, and the latter in another way in their secret c”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: Church: as if Scripture did not uniformly teach, that with faith understanding is conjoined. 4. We grant, indeed, that so long as we are pilgrims in the world faith is implicit, not only because as yet many things are hidden from us, but because, involved in the mists of error, we attain not to all. The highest wisdom, even of him who has attained the greatest perfection, is to go forward, and endeavor in a calm and teachable spirit to make further progress. Hence Paul exhorts believers to wait for further illumination in any matte”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE LATIN.: 16. There is next brought before us that declaration uttered by the Saviour in the Gospel: "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them."[1] On which our opponent will remark: "If those who shall hear more distinctly are by all means to be corrected and converted, and converted in such a manner as to be worthy of receiving the remission of sins, and if it be not in their own power to hear the word ”
- Luke (Protestant academic) “Tyndale House on Luke 18:15: 18:15-17 This incident illustrates 18:14. • they scolded the parents: In this cultural context, children had no social status (see study note on 9:48), so the disciples viewed them as an interruption to Jesus’ important ministry.”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 18 (introduction): In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer (Luk 18:1-8). II. The parable of the Pharisee and publican, designed to teach us humility, and humiliation for sin, in prayer (Luk 18:9-14). III. Christ's favour to little children that were brought to him (Luk 18:15-17). IV. The trial of a rich man that had a mind to follow Christ, whether he loved better Christ or his riches; his coming short upon that trial; and Christ's discourse with his disciples upon that occasion (Luk 18:18-30). V. Christ's ”