November 2

Luke 18:15-43; Luke 19 (biblegateway.com)

The Heart of Faith and the Mission of the King

In Luke 18:15-43 and Luke 19, Jesus continues to reveal what it means to live by faith and follow Him with a sincere heart. When parents bring their children to Him, the disciples try to turn them away, but Jesus welcomes them, teaching that the kingdom of God belongs to those with childlike trust and humility. Soon after, a rich ruler asks what he must do to inherit eternal life. Though he has kept the commandments outwardly, his attachment to wealth keeps him from full surrender. Jesus reminds His followers that while salvation is impossible by human effort, “with God all things are possible.”

As Jesus approaches Jericho, He encounters a blind beggar who persistently cries out, “Jesus, Son of David, have mercy on me!” Despite the crowd’s attempts to silence him, his faith moves Jesus to act, and his sight is restored, and he follows Jesus, glorifying God. Then, in Luke 19:1–10, Jesus meets Zacchaeus, a tax collector despised by his neighbors yet drawn by curiosity and conviction. Jesus calls him down from the sycamore tree, enters his home, and declares, “Today salvation has come to this house.” Zacchaeus’s repentance and generosity reveal the transforming power of grace.

Jesus then tells the Parable of the Ten Minas, illustrating faithful stewardship while waiting for the King’s return. Finally, He enters Jerusalem in the Triumphal Entry, fulfilling prophecy as the crowds shout, “Blessed is the King who comes in the name of the Lord!” Yet as He beholds the city, Jesus weeps, foreseeing its coming destruction because it failed to recognize the day of its visitation.

Luke 18:15–43 — Humility, Faith, and True Sight

As Jesus continued His journey toward Jerusalem, Luke recorded a tender moment that beautifully illustrated the nature of faith and true discipleship. Parents began bringing their infants to Him so that He might lay His hands on them and bless them (v. 15; Matthew 19:13-15; Mark 10:13-16). The disciples, perhaps assuming they were protecting Jesus from interruption or distraction, rebuked the parents and tried to turn them away. But Jesus called the children to Himself and gently corrected His followers: “Let the little children come to Me, and do not hinder them, for to such belongs the kingdom of God” (v. 16).

Jesus then gave one of His most profound kingdom truths: “Truly, I say to you, whoever does not receive the kingdom of God like a little child shall not enter it” (v. 17). His words revealed that entry into God’s kingdom is not gained by status, intellect, or achievement, but by humble trust. Children come with no claims to make, no accomplishments to offer, and no pretense to maintain. They come simply, openly, and expectantly. That posture of dependence, trusting fully in another, is the very attitude God requires of those who would receive His grace.

This brief but powerful encounter reminds us that spiritual greatness in God’s eyes is marked by humility, not hierarchy. The kingdom belongs not to the self-sufficient, but to those who recognize their helplessness and trust completely in the mercy of Christ. Every believer is called to come to Him like a child, honest, dependent, and full of faith, knowing that such trust opens the door to the kingdom of God.

Soon after, a rich ruler approached Jesus with a question: “Good Teacher, what must I do to inherit eternal life?” (v. 18; Matthew 19:16; Mark 10:17). The man wanted to know what actions (what must I do) would make him right with God. He saw eternal life as something to be earned rather than received. Also, the man had called Jesus Good Teacher. The title “Good Teacher” revealed a certain respect, but his question showed a misunderstanding. Jesus responded that God alone is good, that is, only God is truly righteous (v. 19). This reply was not a denial of His deity but a challenge to the man’s superficial flattery and incomplete understanding of goodness.

Jesus then pointed him to the commandments: do not commit adultery, do not murder, do not steal, do not bear false witness, and honor your father and mother (v. 20). The man confidently replied that he had kept all these since his youth (v. 21). Outwardly, he lived a moral life, yet inwardly his heart remained bound to material possessions. Jesus exposed this hidden attachment: “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me” (v. 22).

At this point, the man becomes very sad because he is extremely rich (v. 23). His wealth makes his life comfortable and gives him power and prestige. By telling him to sell everything he owned, Jesus was touching the very basis of his security and identity. His sorrow revealed divided loyalty; he desired eternal life but loved his wealth more. The man did not understand that he would be even more secure if he followed Jesus than he was with all his wealth. Jesus does not ask all believers to sell everything they have, although this may be his will for some. He does ask us all, however, to get rid of anything that has become more important than God. If your basis for security has shifted from God to what you own, it would be better for you to get rid of those possessions.

Jesus’ reasoning was clear: (a) one must keep the Law perfectly to inherit eternal life. (b) Only God was good and truly righteous. (c) Therefore, nobody can obtain eternal life by following the Law. The only course of action left to an individual is to follow Jesus to obtain eternal life.

Jesus then turned to His disciples and said, “How difficult it is for those who have wealth to enter the kingdom of God!” (v. 24). To illustrate the impossibility of salvation by human effort, He added, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (v. 25; Mark 10:25; Matthew 19:24). The disciples, astonished, asked, “Then who can be saved?” Jesus answered, “What is impossible with man is possible with God” (v. 26–27). Salvation is entirely by grace, yet each person must freely surrender to that grace.

Peter, speaking for the group, reminded Jesus that they had left everything to follow Him (v. 28). Jesus assured them that everyone who leaves house, family, or possessions for the sake of the kingdom will receive far more in this age and eternal life in the age to come (v. 29–30). The reward is not material gain but spiritual abundance, a deep satisfaction and fellowship with God both now and forever.

Jesus reminded Peter that following him has its benefits as well as its sacrifices. For example, if you must give up a secure job, you will find that God offers a secure relationship with Himself now and forever. If you must give up your family’s approval, you will gain the love of the family of God. The disciples had begun to pay the price of following Jesus, and Jesus said they would be rewarded. Don’t dwell on what you have given up; think about what you have gained and give thanks for it. You can never outgive God.

As they neared Jerusalem, Jesus again took the Twelve aside and told them plainly what awaited Him (v. 31; Matthew 20:17-19; Mark 10:32-34). Everything written by the prophets about the Son of Man would be fulfilled. He would be delivered to the Gentiles, mocked, insulted, spat upon, flogged, and killed, but on the third day He would rise (v. 32–33). Despite His clarity, the disciples did not understand; the meaning was hidden from them (v. 34). They could not yet grasp that the path to glory led through suffering.

Each time Jesus foretold His coming suffering, death, and resurrection, His words grew more detailed and direct. This was the third major prediction of His passion, revealing not only His foreknowledge but also His willing submission to the Father’s redemptive plan. Luke emphasized the inclusion of the Gentiles in Jesus’ suffering, underscoring that responsibility for His death extended beyond Israel. Humanity as a whole, Jew and Gentile alike, stood guilty before God. Jesus’ sacrifice, therefore, was not the tragedy of one nation’s rejection but the universal provision for the world’s sin.

The events Jesus described had been foretold centuries earlier in Scripture—His betrayal (Psalm 41:9), crucifixion (Psalm 22:16–18; Isaiah 53:4–7), and resurrection (Psalm 16:10). Yet the disciples, like many before them, struggled to reconcile the idea of a triumphant King with a suffering Servant. This passage reminds us that God’s plan of redemption was never an afterthought; every detail of the cross and resurrection was determined by divine purpose.

Though the disciples did not yet comprehend, Jesus pressed forward with full understanding of what awaited Him. His determination to go to Jerusalem reveals both His obedience and His love—He went willingly, knowing the cross was the path to victory and the only hope for the world.

As Jesus set His face toward Jerusalem, the focus of His ministry shifted toward the fulfillment of His redemptive mission. While John’s Gospel records several earlier visits to the city, the Synoptic writers, Matthew, Mark, and Luke, center their narratives on this final, climactic journey that would culminate in His triumphal entry, crucifixion, and resurrection.

Beginning in Capernaum, Jesus likely followed the customary route south toward Jerusalem. However, when a Samaritan village refused Him passage because He was heading to the Jewish capital (Luke 9:51–56), He and His disciples altered their course, crossing to the east side of the Jordan and traveling through the region of Perea. From there, He continued southward, eventually recrossing the Jordan near Jericho.

This final approach through Jericho marked the last leg of His earthly ministry before the cross. Along the way, Jesus continued to teach, heal, and prepare His followers for what lay ahead—His suffering, death, and resurrection. The journey to Jerusalem was not merely geographical but deeply theological: every step carried Him closer to the divine purpose for which He had come—to lay down His life as a ransom for many.

In this next passage and the one after (Luke 19:1-10) are two examples of how the nation should have responded to the Messiah. In each case, the person who did respond was an outcast from the mainstream of Judaism.

As they approached Jericho, a blind man sat by the roadside begging (v. 35; Mark 10:46; Matthew 20:29–34). Hearing the crowd passing by, he asked what was happening. They told him that Jesus of Nazareth was passing through (v. 36–37). Immediately, he cried out, “Jesus, Son of David, have mercy on me!” (v. 38). The title “Son of David” was a clear confession of faith in Jesus as the promised Messiah. Those ahead tried to silence him, but he cried out all the more (v. 39).

Jesus stopped and commanded that the man be brought to Him. When he came near, Jesus asked, “What do you want me to do for you?” He replied simply, “Lord, let me recover my sight” (v. 40–41). Jesus said, “Recover your sight; your faith has made you well” (v. 42). Instantly, he received his sight and followed Him, glorifying God (v. 43). All the people who witnessed it also gave praise to God.

This healing, coming right after the teaching about childlike faith, provides a living example of spiritual truth. The blind man’s persistence mirrors the humility and trust Jesus had earlier commended. Though physically sightless, he saw with spiritual clarity who Jesus was. His faith was not passive; he actively called out and refused to be silenced. This models the personal response of faith. God’s mercy is freely offered, but it must be received through sincere belief and willing trust.

Together, these events, Jesus’ blessing of children, His conversation with the rich ruler, His prediction of the cross, and His healing of the blind man, present a unified picture of discipleship. The kingdom belongs to those who come humbly, not to those who rely on wealth or status. Salvation is possible only by God’s grace, yet it calls for a personal, obedient response. The blind man’s healing stands as a metaphor for spiritual awakening: those who acknowledge their need receive sight, while those who trust in their own sufficiency remain blind.

For believers today, Luke 18:15-43 calls us to cultivate a childlike heart, hold our possessions loosely, follow Christ faithfully, and cry out for His mercy with unwavering trust. Faith is not mere acknowledgment but active surrender, and the decision to follow wherever the Savior leads, confident that His grace will sustain and reward all who believe.

Luke 19 — Salvation, Stewardship, and the King’s Arrival

As Jesus continued toward Jerusalem, His mission as Savior and King became clearer. Passing through Jericho, He encountered a man named Zacchaeus, a chief tax collector who was very rich (v. 1–2). Tax collectors were despised in Jewish society for their cooperation with Rome and their frequent dishonesty. Yet, despite his wealth, Zacchaeus sensed a deep spiritual emptiness. He sought to see who Jesus was, but could not because of the crowd and his small stature. Determined, he ran ahead and climbed a sycamore tree to catch a glimpse as Jesus passed by (v. 3–4).

When Jesus came to that spot, He looked up and called Zacchaeus by name, saying, “Zacchaeus, hurry and come down, for I must stay at your house today” (v. 5). This meeting was not accidental but part of God’s redemptive plan. Zacchaeus hurried down and received Him joyfully (v. 6). The crowd grumbled that Jesus had gone to be the guest of a sinner (v. 7), but the Lord saw beyond Zacchaeus’s reputation to his repentant heart. Standing before Jesus, Zacchaeus declared that he would give half of his goods to the poor and repay anyone he had defrauded fourfold (v. 8).

Jesus affirmed the transformation that had taken place: “Today salvation has come to this house, since he also is a son of Abraham” (v. 9). Though Zacchaeus was already a descendant of Abraham by blood, he now became a true child of faith. Jesus concluded with a powerful summary of His mission: “For the Son of Man came to seek and to save the lost” (v. 10). This verse captures the heart of the gospel—divine initiative meeting human repentance. God’s grace seeks, and man must respond in faith and surrender.

As the crowd continued to follow Him, many expected the immediate appearance of God’s kingdom in Jerusalem. To correct their misunderstanding, Jesus told a parable (v. 11). He spoke of a nobleman who went to a distant country to receive a kingdom and then return (v. 12; Matthew 25:14-30). Before leaving, he entrusted ten servants with one mina each, saying, “Engage in business until I come” (v. 13). But his citizens hated him and sent a delegation after him, declaring, “We do not want this man to reign over us” (v. 14).

When the nobleman returned with royal authority, he called the servants to account. The first reported that his mina had earned ten more, and the master commended him, granting authority over ten cities (v. 15–17). Another gained five minas and was given charge of five cities (v. 18–19). But a third servant had hidden his mina in a cloth out of fear, claiming that the master was a harsh man who reaped where he did not sow (v. 20–21). The nobleman condemned him by his own words, taking away the mina and giving it to the one with ten (v. 22–24).

When others objected, the master declared the principle of reward: “To everyone who has, more will be given, but from the one who has not, even what he has will be taken away” (v. 26). Finally, he ordered that his enemies who refused his rule be brought and executed before him (v. 27). The parable teaches accountability in the kingdom. Believers are called to faithful stewardship of what God entrusts to them, whether opportunities, resources, or witness. Salvation is by grace, but reward is according to faithfulness. Believers must persevere in obedience; neglecting one’s spiritual responsibility brings loss, not of salvation itself but of reward and fellowship.

After this teaching, Jesus continued His ascent toward Jerusalem, reaching Bethphage and Bethany at the Mount of Olives (v. 28–29; Matthew 21:1; Mark 11:1). Jesus’ goal was to go to Jerusalem to present Himself to the religious leaders as the Messiah. This next section is divided into two parts: (1) Jesus entered Jerusalem and was presented as the Messiah (19:28-44); (2) He entered the temple and taught there for several days (19:45-21:38). Those present would have clearly understood that He was presenting Himself as the Messiah, capable of bringing in the kingdom.

He sent two disciples ahead, instructing them to find a young colt tied up, one that had never been ridden, and to bring it to Him. If questioned, they were to answer, “The Lord has need of it” (v. 30–31). By this time, Jesus was extremely well known. Everyone coming to Jerusalem for the Passover festival would have heard of him, and, for a time, the popular mood was favorable toward him. “The Lord needs it” was all the disciples had to say, and the colt’s owners gladly turned their animal over to them. Thus, finding it just as Jesus said, they brought the colt, threw their cloaks on it, and set Jesus upon it (v. 32–35).

As He rode along, people spread their cloaks on the road. When they reached the descent of the Mount of Olives, the whole multitude of disciples began rejoicing and praising God loudly for all the mighty works they had seen, crying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (v. 36–38; Psalm 118:26). This was the long-anticipated fulfillment of prophecy. Zechariah had foretold that Israel’s King would come humbly, riding on a colt (Zech. 9:9). The people’s shouts echoed angelic praise from Jesus’ birth, declaring peace and glory at His arrival.

The Pharisees thought the crowd’s words were sacrilegious and blasphemous. They didn’t want someone challenging their power and authority, and they didn’t want a revolt that would bring the Roman army down on them. So they asked Jesus to keep his people quiet (v. 39). But Jesus said that if the people were quiet, the stones would immediately cry out (v. 40). Why? Not because Jesus was setting up a powerful political kingdom, but because he was establishing God’s eternal kingdom, a reason for the greatest celebration of all. All creation recognized its Creator and Redeemer, even if the religious leaders would not.

As Jesus approached Jerusalem and saw the city spread before Him, He wept over it (v. 41). He lamented, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes” (v. 42). His sorrow revealed both divine compassion and deep regret for a people who did not understand the moment of their visitation. The nation longed for peace but failed to see that true peace stood before them in the person of their Messiah.

Jesus knew that rejection of Him would bring devastation. He foretold that the days were coming when enemies would surround Jerusalem, hem it in on every side, and tear it down completely, leaving not one stone upon another (v. 43–44). This prophecy was fulfilled about forty years later, when Roman forces under Titus besieged and destroyed the city in A.D. 70, killing hundreds of thousands. Yet even in judgment, the heart of Christ remained merciful. Though Jerusalem as a nation turned away, God’s offer of salvation remains open to all who will turn to Him, Jew and Gentile alike. Eternal life and lasting peace are still found only in the One who wept over the city and gave His life for the world.

Entering the temple courts, Jesus found them filled with merchants and money changers who had turned a place of worship into a marketplace. He began driving them out, saying, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers” (v. 45–46). The temple, intended as a sacred place of communion between God and His people, had become corrupted by greed and ritualism. The words Jesus spoke came from Isaiah 56:7 and Jeremiah 7:11, exposing both the commercial exploitation taking place and the spiritual hypocrisy behind it.

Luke’s record of the event is brief (v. 45–46), but the meaning is powerful. Jesus’ actions were not merely against corruption; they were a declaration that worship must be sincere, holy, and centered on God, not profit or performance. His cleansing of the temple represented both judgment and renewal: judgment on hollow religion and renewal of the temple’s true purpose as a place of prayer for all people.

Each day afterward, Jesus continued teaching in the temple (v. 47). His ministry there drew large crowds who eagerly listened, hanging on every word He spoke (v. 48). Meanwhile, the chief priests, scribes, and leading men of the people, those whose authority and wealth were threatened, began plotting to destroy Him. This group likely included both religious authorities and influential citizens in politics and commerce. They resented His exposing their hypocrisy, His defense of the poor, and His growing popularity among the people, which they feared might provoke Roman scrutiny.

Yet despite their hostility, they could not act. God’s timing was not yet complete, and the crowds remained captivated by Jesus’ teaching. The One who cleansed the temple that day still calls His people to purity in worship—to approach Him with humble hearts, free from pretense, and wholly devoted to prayer and truth.

Luke 19 stands as a turning point in the Gospel narrative. Jesus, the seeking Savior of Zacchaeus, becomes the rightful King entering His city. The parable of the minas underscores the need for faithful service until His return. The triumphal entry fulfills prophecy, while His lament over Jerusalem reveals divine sorrow for hardened hearts.

For believers today, this chapter reminds us that God’s grace seeks the lost, but His justice holds all accountable. Each person must respond in faith, repent of sin, and live as a faithful steward of what God entrusts. Christ’s tears over Jerusalem warn against spiritual complacency—knowing about God without truly knowing Him. The invitation remains open, but it must be received in humble, obedient faith. Like Zacchaeus, those who welcome Christ with joy experience salvation’s transforming power, for the Son of Man still seeks and saves those who are lost.

Conclusion

Luke 18:15–43; Luke 19 reveal the heart of God’s kingdom—faith that trusts, humility that yields, and repentance that transforms. From the childlike believer to the persistent beggar and the repentant tax collector, Jesus shows that His grace reaches all who seek Him in sincerity. His parable reminds us that faith must express itself in stewardship and readiness for His return. The King who entered Jerusalem in humility still calls His people to follow Him with wholehearted devotion. For believers today, these chapters challenge us to trust like children, repent like Zacchaeus, serve faithfully, and recognize the Savior who still passes by—calling each of us by name.